Hawzah News Agency, the session was held on Sunday, June 21, 2026, organized by the Hajj and Pilgrimage Research Institute in cooperation with the Scientific Congress of Trustees of the Messengers in Qom.
During the meeting, Hujjat al-Islam Mohammad Saeed Nejati presented the theoretical framework of his research, aiming to bridge the leadership paradigm of the Prophet (PBUH) and Imam Ali (PBUH) with the contemporary experience of the Islamic Resistance in Lebanon, citing Martyr Seyyed Hassan Nasrallah as a prime example of the extension of the civilization-building leadership born from the Islamic Revolution.
The Motivation and Direction of the Research
Nejati began by emphasizing that the research was motivated not merely by academic pursuit but by a devotion to the luminous memory of Martyr Nasrallah and an effort to illuminate the various dimensions of his personality and struggles.
He stated that the study seeks to demonstrate that the Islamic Revolution’s experience in civilization-building leadership is neither limited nor episodic, but rather a verifiable, repeatable experience capable of extending throughout history.
Nejati clarified that while a detailed exposition of the perfect model—the Prophetic and Alawite Sirah—is warranted, his paper focuses on a concrete, contemporary manifestation of those very foundations in the character and actions of Martyr Seyyed Hassan Nasrallah.
Theoretical Framework: The New Islamic Civilization
The scholar noted that the study’s core feature is its civilizational perspective on leadership. It utilizes the theory of the "New Islamic Civilization" as its analytical basis, examining the political Sirah of the Prophet (PBUH) and Imam Ali (PBUH) not just at the level of societal administration but on the horizon of civilization-building.
This approach, he explained, rests on premises including that civilization is a living, dynamic, and producible entity; that it can be influenced and guided toward a desired ideal; and that the desired Islamic civilization is still on the horizon of full realization.
Civilization-Building Leadership on the Path to the New Islamic Civilization
Referring to the phased realization of the New Islamic Civilization, Nejati stated that the Islamic Revolution is moving along a staged path toward this goal, a trajectory that will set the stage for the ultimate realization of this civilization in the era of the reappearance of Imam Mahdi (may Allah hasten his reappearance). From this angle, revisiting the Prophetic and Alawite Sirah and applying it to experiences like that of Hezbollah provides tangible evidence of this model's potential extension into the modern world.
Fundamental Pillars of Civilization-Building Leadership
The speaker outlined the fundamental components of "civilization-building leadership," placing Monotheism (Tawhid) and God-centeredness at the apex. He argued that Tawhid is the foundation of all other components, while simultaneously being deepened and institutionalized by them, making it the base of the pyramid of this leadership model.
In the Sirah of the Prophet (PBUH) and Imam Ali (PBUH), Nejati pointed to the invitation to Allah, servitude, the monotheistic orientation of governance and Jihad, and a divine outlook on all individual and social spheres. He noted that this God-centeredness clearly manifested in Imam Ali's supplications, sermons, relationship with power, and even in the heat of battle.
The second major component is Resurrection-Belief. Without a true belief in the Hereafter, Nejati argued, many hardships, struggles, sacrifices, and heavy responsibilities in the path of divine governance lose their profound meaning. He described the Ma'ad as the engine of the believer, an internal supervisor of conduct, and the ultimate source of hope and steadfastness amidst severe trials.
Guardianship (Wilayah), Rationality, and Modernity
Nejati introduced Acceptance of Guardianship as the third pillar, emphasizing that Wilayah in the Prophetic and Alawite model is the core of guidance and the organization of the Ummah. This component is prominently observable in Hezbollah's experience and the intellectual system of Martyr Nasrallah.
He also highlighted Rationality, Innovation, and Technological Adoption as central components. The Prophetic Sirah demonstrates a clear reliance on new tools and methods in defense, society, and management, proving that civilization-building leadership rejects stagnation, rigidity, and being left behind by its era. The researcher listed the spread of justice, courage and martyrdom-seeking, belief in the people and participation, ethics and dignity-centeredness, and sustainable institution-building among the other pillars.
Martyr Nasrallah: The Extension of a Civilizational Model
Transitioning to the comparative section, Nejati identified Martyr Seyyed Hassan Nasrallah as a clear example of this model's extension in contemporary times. Providing a brief biography, he noted that the Sayyed of Resistance was born in 1960, traveled to Najaf for religious studies as a teenager, entered political activism early in his youth, and later became one of the most influential figures in the Muslim world during the formation and leadership of Hezbollah.
He acknowledged the difficulty in researching Hezbollah due to a scarcity of resources on its internal management, but noted that the writings of Sheikh Naim Qassem and the collected speeches of Martyr Nasrallah allow for the reconstruction of a significant part of this intellectual system.
Monotheism, Duty, and the Hereafter in the Resistance School
In the literature of Hezbollah, Nejati explained, divine duty, servitude, and the will of God are introduced as the basis of the Resistance movement—a notion that permeates Nasrallah's speeches. In this view, resistance is a divine duty rooted in faith, certainty, reliance on God, and readiness for sacrifice.
He added that the belief in the Ma'ad has a strong presence in Nasrallah's discourse, who, in his analysis of the Ashura uprising, identified the weakness of a Hereafter-oriented life as a primary cause of deviation in Islamic society. For him, belief in the afterlife must transform from a mental conviction into a practical concern regulating individual and collective behavior.
Guardianship and Strategic Rationality in Hezbollah
Nejati described Nasrallah’s acceptance of Wilayah as one of the most prominent dimensions of his thought. In Hezbollah’s intellectual system, the relationship with the Guardianship of the Jurist (Wilayat al-Faqih) is not limited to obeying explicit commands; rather, understanding the overall direction of the leadership and moving accordingly is part of the reality of this adherence. He hailed this as a sign of the depth of intellectual and organizational cohesion in the Hezbollah experience.
Addressing rationality and technology, he noted that Hezbollah’s focus on modern knowledge, planning, training, organization, logistics, and the use of cutting-edge technology in military, intelligence, media, and communication sectors was a hallmark of Nasrallah’s leadership. The movement not only utilized modern tech but moved towards its indigenization and development.
He stressed that for Martyr Nasrallah, the Resistance was never blind or emotional but conscious, calculated, equipped, and grounded in rationality alongside faith. Even in theological and apocalyptic analyses, Nasrallah avoided haste, unsourced speculations, and irrational interpretations, relying instead on clear religious and realistic criteria.
Social Justice and Institution-Building
In a less highlighted dimension of Hezbollah's work, Nejati pointed to structural justice and social services. He cited the establishment of networks in healthcare, relief, reconstruction, support for martyrs' families, care for the disadvantaged, and the creation of cultural and educational centers as examples of this approach.
He emphasized that Hezbollah was formed among Lebanon's most deprived communities, making social justice, public service, and social institution-building an inseparable part of its identity. Therefore, the Hezbollah experience cannot be understood merely at the level of a military or security organization; it must be studied as a social, cultural, grassroots, and, to some extent, civilizational experience.
In conclusion, Hujjat al-Islam Nejati asserted that the Hezbollah experience is a sign of the replicability and extension of the model born from the Islamic Revolution. It proves that a civilization-building leadership model based on faith, guardianship, rationality, justice, dignity, belief in the people, and institution-building can be reproduced in different historical and geographical conditions, leaving behind real and lasting effects.
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