Sheikh Ragheb Harb

Anyone who knows the biography of the Sheikh of Martyrs of the Islamic Resistance, Sheikh Ragheb Harb, knows the extent to which this man adheres to people and how close he is to them, not only in occasions such as joys and condolences, but in their diaries, needs and ideas and their way of life. He is with them in their struggle for the Israeli occupation and with them in their livelihood and economic status. The religion of a believer is a Mujahid in all ways of life, not only in military affairs, although he has priority in the pivotal stages of the life of the nation.
Sheikh Ragheb, who was born in 1952 in the southern village of Jibshit, lived his life in his village and lived the needs of his people and his family. He continued his primary and intermediate studies between his town and the city of Nabatiyeh before heading to follow the religious sciences in Beirut to become a cleric. To continue his scientific studies at the hands of senior scholars there. This Sheikh, who loves the people and their service, was known in Najaf to be in the service of others, especially the Lebanese, and many of them still remember how he used to spend their needs without even knowing them sometimes.
In 1974, Sheikh Ragheb returned to his hometown in Jibshit and initiated the Friday prayer. He went from the mosque to the jihadist action against the Zionist enemy. He founded a jihadist movement that brought out many resistance fighters and martyrs, and from the mosque he set out for charitable work. Cultural Charity “. He then managed to establish the Sayeda Zeinab Foundation for the Care of Orphans and established a” Muslim House of Wealth “with modest means to provide simple loans to those who need them.
And the vitality of Sheikh Ragheb made him a situation that permeates the ideas of the people of the south to Beirut, Bekaa despite the Zionist occupation, and dedicated the Sheikh as a destination for many students of science and Islamic work, which made him a symbol of jihad against the enemy, to become this enemy pursued him through his clients and monitor his movements trying to extract a confession from him or The balance of the occupier in front of public opinion, and his famous word is still cracked by the tongues of lovers “posture weapon and handshake confession.”
And Sheikh Ragheb formed a major station and fundamentalist in the jihad of the resistance, the Sheikh has united all spectrums of the southern society against the Israeli enemy, was solid in the face of the Zionists and a form of rejection of the enemy and the dissemination of this culture to the people, which was believed that this stage requires rigidity and was considered that everything He will do it as an argument and he will be counted on because people will follow him in that.
And the sheikh wanted this solid man in the face of the occupation had another compassionate image in his dealings with the people he was feeling the poor and peasants and keep up with their conditions and living, was broken heart in front of the orphan and the poor and needy, he – according to those who lived – was very parents, especially with orphans, Of their food and drink from their drink and live their lives.
A gentle aspect of Sheikh Ragheb Al Qaed’s personality and example is that he did not address people with a speech of rigidity and cruelty. Rather, he was the guide and the follower was the one who used the speech that affects the souls and raises the simple human morale and elevates their importance and value and gives them their true value as human beings and their influence in society and life. .
All this made the enemy more and more entranced by the martyr Sheikh until, on March 8, 1983, he arrested Sheikh Ragheb to become a prisoner in Ansar Detention Center before being transferred to the Israeli Intelligence Center in the southern city of Tire. And he left the south as a means to keep him away from his family and loved ones.
As soon as the pressure of the street increased, he was released after 17 days of detention. This made the Sheikh increasingly determined to wage jihad and popular mobilization against the usurper occupier.
The popular sit-in to demand the release of the sheikh was a process of popular rejection and breaking the wall of fear among the people and was an opportunity wanted by the sheikh willing to engage the whole community to engage and stand against the Zionist enemy.
Sheikh Ragheb, according to those close to him, was a case in his jihad, especially during and after his arrest. He had decided after his release that he was no longer detained by the enemy but attended himself and his surroundings for martyrdom. The Sheikh was doing anything that irritates the occupation. The escalation against the occupation, he would say that if we offered thousands of martyrs, even if our homes were demolished, nothing drives us to comply with the decision of the enemy.
It was narrated from Sheikh Ragheb that he considers that “the time when we complain to our oppressors” has passed all the arrogant states and organizations that conspire against our nation are bastards, and for Sheikh Ragheb liberation was only a matter of time.
After the arrest and the difficulty of what the enemy suffered as a result, he decided to get rid of Sheikh Ragheb, believing that he would silence the voice of the right and the force of resistance and jihad. On February 16, 1984, the Israeli occupation assassinated the sheikh of the Mujahedeen. The martyrdom of Sheikh Ragheb is a turning point in the work of the resistance, to develop its work in an ascending way to liberation and the subsequent victories.

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