Statements in Meeting with Thousands of Women and Girls

In the Name of God, the Most Gracious, the Most Merciful

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim Muhammad, and upon his pure and chosen progeny, especially the remaining one of God on earth.

I congratulate you on the days of the birth of Lady Fatimah al-Zahra (peace be upon her) and I am glad that, thanks be to God, this session has been held this year as well. In my opinion, this session is one of the very good and exceptional gatherings that is held in this Hosseiniyah; [a gathering with] this great number of our dear women and girls, with this fervent enthusiasm and with these very good statements made by the esteemed speakers, truly and justly, it is a memorable session.

Very good points were made. I hereby recommend to the officials of our office from here — the review section of the office — to seriously consider the remarks of these women. Some of these are our own tasks, related to me or our office; most of them are related to government agencies and similar entities; what pertains to us should be carried out, and what pertains to the agencies should be pursued.

The discussion of the "third model of women," which is the revolutionary Muslim woman, was mentioned; the issue of family in cyberspace, which was articulated very precisely and well; the discussion of solving the population issue through the family institution, which this lady mentioned and emphasized the issue of population and increasing fertility and childbirth, and so on — of course, she mentioned that she has two children, which is few — the discussions related to art, especially Iranian cinema and plays that one lady expressed here, are important; the facilitation of marriage is very important; truly, one of our current problems is this, and the points made by this young lady are very good. These matters must be pursued; these issues are important. I have seen Mrs. Aida Surour here before; it was the same day that she received the news of the martyrdom of her second son. We had a session here in the Hosseiniyah, and I saw her here. I congratulate her on this spirit and express my condolences for the loss of her children.

I have prepared a few points here that, God willing, I will mention as much as time allows; a few sentences about Lady Fatimah al-Zahra (peace be upon her), then two or three points about the issue of women — which is an important human and humanitarian issue today across the world — from the perspective of Islam, and then I will say a few sentences regarding what is happening today in the region.

Regarding Fatimah al-Zahra (peace be upon her), what I can say is that this great lady, this young woman, is one of the wonders of creation. If one can enumerate the dimensions of Fatimah al-Zahra (peace be upon her) and see them, one would certainly realize that she is an astonishing phenomenon in the creation of the world; such a being [exists]. A young girl who, in her early youth — according to one narration, she was martyred at the age of eighteen, and according to another narration, it is said she lived until twenty or twenty-two years old; in any case, what has been said about this great lady by the Prophet or others pertains to a seventeen or eighteen-year-old girl — reaches a spiritual status and a rank of heavenly identity and might that her anger causes God's anger, and her pleasure is the cause of God's pleasure. This narration has been transmitted by both Shia and Sunni sources; in the Shia books, it is stated that "Indeed, God is angry with the anger of Fatimah and pleased with her pleasure"; this is the wording in our books. In the Sunni books, this narration is addressed by the Prophet to Fatimah al-Zahra, where the Prophet said to Fatimah: "O Fatimah! Indeed, God is angry with your anger and pleased with your pleasure"; with your pleasure, God is pleased, and with your anger, God becomes angry. It is something very strange! It is not that we say this exalted servant becomes angry wherever God is angry; no, it is the opposite; wherever she becomes angry, God becomes angry. See the greatness!

In hardships, she was the comforter of the Prophet; in jihad, she was alongside Amir al-Mu'minin; in worship, she dazzled the eyes of the angels; in politics, she was the composer of eloquent and fiery sermons. In the sermons of Fatimah al-Zahra — whether what she expressed in the mosque in front of the Muhajirun and Ansar, or what she shared with the women of Medina — there is both politics and knowledge, both complaint and praise; everything — it is an extraordinary thing — and in the best and most eloquent words, similar to the sermons of Nahj al-Balagha; she was the educator of Imam Hasan, the educator of Husayn ibn Ali, the educator of Zainab; see! When these qualities come together, it truly and justly shows a great wonder of the world of existence to humanity. Her childhood is a model, her youth is a model, her marriage is a model, her way of life is a model; all of these are the best models that represent the pinnacle of the Muslim woman; this is the pinnacle. Islam invites Muslim women, [all] women towards this pinnacle; it is true that not everyone can reach it, but they can move towards it. Moreover, this is the most beautiful, eloquent, and expressive statement about the model of the Muslim woman that these ladies have now referred to as the "third model." Fatimah al-Zahra is a model. These were a few words about Lady Fatimah al-Zahra (peace be upon her).

Now, regarding the issue of women. Well, today in the world, the issue of women is raised from various aspects. Every group in every corner of the world discusses and speaks about the issue of women with a certain motivation and orientation. In this issue of women, the world's capitalists and politicians — who are also dependent on those capitalists — interfere, just like in all matters of lifestyle. Today and yesterday, the world's politicians and capitalists — those who were the source of colonialism in the world — interfere in all matters related to human lifestyle; they have media — the most effective media in the world is at their disposal — and they know the language of media. Their motivation for interfering in the issue of women is not a theoretical or philosophical perspective. It is not that they have a philosophical theory about women and want to promote it; no, it is not that. It is not even a human feeling; it is not that they feel that women are weak in some aspects in the world and want to support them, their human feelings are stirred; no, this is not the case either. It is not a social and public duty; this is not the motivation of the politicians and capitalists. What is the motivation? The motivation is political and colonial encroachment. They enter to create a pretext and cover for further encroachment, more interference, and the expansion of their sphere of influence. They hide this truly criminal motivation, this corrupting motivation, under a philosophical facade, under a theoretical appearance, under a humanitarian guise. This is the insincerity of the Westerners; the insincerity of the Western capitalists who dominate the world today. This insincerity has been seen in various issues; we have seen this insincerity, this lying, this hypocrisy in the actions of Western political and economic activists in various matters.

One example is that about a century ago, for instance, they raised the issue of women's freedom and financial independence, that women should have financial independence or freedom; it had a good appearance, but what was its essence? Its essence was that their factories needed workers, there were not enough male workers, they wanted to bring women in as workers, and that too at lower wages than men; this was the essence of the matter. This took shape more in Europe and in Western circles; it was not exclusive to America. They hid this under a humanitarian facade, under the pretext that women should have financial independence, freedom, be able to leave the house, be able to work; this is where humanity saw this insincerity.

Another example, which of course does not relate to the issue of women, is the issue of the freedom of slaves in America; in the late nineteenth century — around 1860 — the Americans, led by Abraham Lincoln, who was then the President of the United States and from the Republican Party, proclaimed the slogan of freeing slaves; the apparent issue was that slaves should be freed — they even helped and smuggled slaves from the South to the North of America [because] there was a war between the North and the South — but the essence of the matter was not that; the essence was that the Southerners were in control of agricultural work, [there] were agricultural lands, and the slaves worked on these lands for free; they were slaves, with meager wages. The Northerners had just begun to industrialize and needed workers; there were not enough workers, they wanted to use these slaves as workers in their factories; the way was to say, "You are free, come work here in the factory!" In reality, they dragged them from agricultural slavery to factory slavery; this was the essence of the matter. This is the insincerity of the Westerners.

Today, it is the same. In the current uproar in the world regarding women, the issue of feminism, the issue of women's rights, the issue of women's freedom and rights, these are appearances; behind these, there are policies, there are unhealthy motivations. Now [what those motivations are], some of them we know today, some we will know later, it will be discovered later; but the motivation is not a human and humanitarian one. This insincerity exists today as well. The motivations are purely political, purely colonial, a means of influence, which of course is not the subject of our current session.

Well, now we are in such a situation in the world where some people discuss the important issue of "women," but they lack sincerity in this discussion. As Muslims, we want to talk about the issue of "women," to discuss, to present logic, to establish that logic among ourselves and to act according to that logic. This is our duty, and today this work must be done; of course, it should have been done from the very beginning of the revolution, and a lot of work has been done, but the work must be completed, it must be perfected. I will mention a few points in this regard.

If we want to compile a charter from the Islamic perspective regarding women that has provisions, in my opinion, the first topic that should be included in this charter is the issue of "marriage." What does this mean? It means that women and men are spouses, they complement each other, women and men are created for each other. This is explicitly stated in the Quran: "And God has made for you from among yourselves spouses"; this address of "made for you" — it is addressed not just to men, but to humanity; to women and men. "And God has made for you from among yourselves spouses"; O people! God has created spouses from among your own kind. Now, "spouse" is not only referred to men; in the Quran, the word "spouse" is used for both men and women. I have noted the verse; [the verse] where "spouse" is used for "woman": "O Adam, dwell with your spouse in Paradise"; here, "spouse" refers to the wife of the woman; the individual woman. In another place [it says:] "Indeed, God has heard the saying of the one who argues with you about her husband"; here, "spouse" is used for "man." Therefore, from among your kind, a spouse has been created for you. Of course, this is not exclusive to humanity. I should also mention in passing that this should be pursued by those who are knowledgeable.

In Islam, according to the Islamic theory, the foundation of creation and the history of humanity and the history of the world is based on harmony and marriage and connection; it is the exact opposite of what exists in Hegelian and Marxist dialectics, which sees the foundation of the world as based on contradiction. They say that an object comes into existence, its opposite comes into existence, and from this contradiction, a third object comes into existence, which again has an opposite until the end; history proceeds this way. Islam says no, an object comes into existence, an object comes into existence to accompany and unite with it, and from the companionship of these two, from the union of these two, from the marriage of these two, a third object comes into existence; history proceeds this way. Of course, I mentioned that this should be thought about by those who are knowledgeable, they should pursue it, take hold of a thread and move forward to see where they reach; it is an important issue.

So, regarding humanity, the Almighty God has created women and men as spouses; that is, they complement each other. The meaning of marriage necessitates that a unit is formed, otherwise it is not marriage. If two units are placed next to each other, united and allied, a third unit is formed, which is the family; that is, the issue of family has this Islamic foundational thought. Family is a divine tradition, a tradition of creation. That a man and a woman greet each other or pass by each other more than just greeting, this is not marriage. Marriage means forming a third unit; forming a family; this is the meaning of marriage. Of course, the family is emphasized in Islam, and fortunately, the traditional Iranian family is one of the important signs of the strength and cultural depth of the Iranian nation. Therefore, the first provision of the Islamic charter is the issue of forming a family, the issue of marriage, the issue of being complementary to each other, that women and men are complementary.

The second topic is that this couple, these two individuals, for achieving a good life — which achieving a "good life" is the goal of human creation — there is no difference between women and men; neither is superior to the other. Of course, humans are not all the same; among women, among men, some have greater abilities, some [in terms of ability] are less, but between women and men, as women and as men, there is no difference in achieving a good life; this is also in the Quran: "Whoever does a righteous deed, whether male or female, and is a believer, We will surely give them a good life"; this is in Surah An-Nahl. Or in that noble verse of Surah Al-Ahzab that I have read several times in gatherings of women: "Indeed, the Muslim men and Muslim women, and the believing men and believing women, and the obedient men and obedient women, and the truthful men and truthful women, and the patient men and patient women, and the humble men and humble women, and the charitable men and charitable women, and the fasting men and fasting women, and the chaste men and chaste women, and the men and women who remember Allah much" — ten characteristics between women and men — in the spiritual movement towards God, towards a good life, towards human elevation in the realms of the kingdom and the spiritual realms of monotheism, there is no difference; this is another principle that should be included in this charter.

The next topic is that although there are physical differences between women and men — this one is taller, this one has a deeper voice — but in terms of intellectual and spiritual abilities, both genders have infinite talents and there is no difference between them. That is, in knowledge, women and men can compete; it is not that men are more knowledgeable than women; no, there have been great women, exalted, with prominent scientific ranks in history; today, of course, there are hundreds of times more, both in universities and in seminaries. In terms of knowledge, in terms of art, in terms of intellectual and practical innovations, in terms of social, intellectual, and political impact, in terms of economic activities, these abilities exist in both genders — in women and in men. Therefore, women can and in some cases must enter these fields; they can enter these fields, and in some places, it is necessary and obligatory for them to enter these fields; in politics, in economics, in international issues, in scientific matters, in cultural and artistic issues, everywhere. This is also a topic that must certainly exist in the Islamic charter regarding women.

The next topic is that women and men have different roles in the family environment; this does not imply superiority. For example, the financial responsibility of the family is on the man; [this] does not imply superiority. Childbearing is the responsibility of the woman; this does not imply superiority. Each of these is an advantage; it is an advantage that [women and men] have. The rights of women and men are not calculated on these bases; they have equal rights. This is also in the Quran: "And for them is what is upon them". The rights of women and men in the family are equal; that is, if we look at the family from a legal perspective, two individuals who are legally equal are living together, complementing each other. Of course, women have emotional characteristics; the Prophet said about women: "Women are flowers and not warriors"; in the home, women should be viewed like flowers. They should be cared for, their freshness should be maintained, the pleasant scent of them should perfume the atmosphere; this is from an emotional perspective [but] they are equal in rights. This is also a point in this charter.

Another point in this charter is that women and men have limitations in their social interactions; this is one of the characteristics that Islam emphasizes. Of course, the lack of boundaries that exists today in the West has not always been there; this is a modern phenomenon; perhaps two centuries ago, three centuries ago. When one reads some books, some novels related to the 18th century, the 19th century, and observes the description of European women, one sees that there were many considerations that today do not exist among Westerners. Islam emphasizes these considerations; Islam emphasizes the issue of hijab, the issue of chastity, the issue of gaze. This is also one of the characteristics that should be included in this charter.

A very important issue is the spiritual value of "motherhood." Motherhood is an honor. Today, I see that some, following the same policies I mentioned — [that is] the policies of capitalists and colonizers and the enemies of independent societies, especially our society — depict "motherhood" negatively; if someone says that childbearing is necessary for families, they mock and ridicule, saying, "You want women for children, for childbearing." Motherhood is an honor; that you nurture a human being with great effort, both within yourself and outside, in the early stages of their life, endure the hardships, raise them as a human being, is that a small honor? This is very significant, very valuable. That is why in Islam, emphasis is placed on "mother."

When the Prophet is asked, "Who is most deserving of my good treatment?"; a person comes and asks: "To whom should I do good, who is preferred?" He said, "Your mother"; to your mother. He asked, "Then?"; again he said, "To your mother." The third time he asked, "Then?"; the Prophet said, "To your mother." Three times he said to your mother! He asked, "Then to whom?"; he said, "Then to your father"; that is, the father is in the fourth position. Or a person came who wanted to go to jihad — [of course] there were enough forces in this story and in this matter — he said, "My mother is not pleased"; they said, "Serve your mother, its reward is greater than that of jihad." Of course, I mentioned this when there was enough manpower available. This is the issue of "motherhood."

The narration states that "Paradise lies beneath the feet of mothers"; "beneath the feet" is a metaphor, a figurative expression; "Paradise is beneath the feet of mothers" means it is readily accessible through mothers. If you want Paradise, go to your mother; she will give you Paradise. Be kind to her, be compassionate to her, serve her, obey her, respect her, she will give you Paradise. This is also a provision.

Well, these are a few points regarding the issue of "women" and the view of women in Islam. Of course, if someone wants to prepare this charter, there may be, for example, thirty or forty provisions — important provisions — in this charter, of which I have mentioned a few.

In our country, based on this perspective, fortunately, we have witnessed the growth of believing, knowledgeable, and active women from the beginning of the revolution until today. Of course, in the late years of the struggles, that is, in the last months or the last year, there too, the presence of women was a decisive presence; hence, Imam (may God’s peace be upon him) never backed down. There were some who opposed the presence of women in the marches, and Imam strongly rejected this thought, this view, this opinion. The presence of women was effective; it truly was effective. When women entered the field, men — even those who were indifferent — felt they had to enter the field. When women entered the field, their husbands and their young children felt they had a duty to enter the field. In a sense, women won the revolution.

After the victory of the revolution and the establishment of the Islamic Republic, women entered the field in various sectors. Now, the points made by these ladies were very sound and precise, reflecting a prominent and mature thought. Certainly, among this crowd, there are hundreds or more thinkers present, and in the country, there are certainly many women who shine in scientific, intellectual, innovation, and ijtihad ranks; that is, a lot of work has been done. Iranian women have been able to preserve the identity of the country, the culture of the country; they have been able to preserve the historical and authentic traditions of the country; with their dignity, with their modesty, with the chastity they exhibited. They entered universities, engaged in political activities, participated in international activities, but did not become corrupted; [this] is very important. They did not fall victim to the consequences that we see today in many Western countries, where women are afflicted by those consequences, and they did not fall into those consequences. Iranian women have moved this way until today, and God willing, they will continue to move in this manner. In major events, our women have shone; they shone in war, they shone in defending the shrine, they shone in political struggles, they shone in research centers; in universities, it is the same, in seminaries, it is the same. In the times when we were in the seminary, I do not remember a woman reaching the rank of jurisprudential ijtihad, [but] today, fortunately, there are many women who have reached jurisprudential ijtihad. I even believe that many of the issues related to women, which concern women, and men do not correctly identify the subject, women should follow female jurists. Therefore, in the era of the revolution, the advancement of women in our country has been very good. We have never had this many female scholars; we have never had this many female university professors; we have never had this many female poets, this many female writers, this many female artists, all with piety; we have fortunately all of these today; but let us pay attention that the enemy is also not idle, the enemy is also busy planning.

The enemies of the Islamic Republic quickly realized that they could not defeat the revolution through hard methods; they turned to soft methods. They understood that with war, bombing, and inciting forces and ethnicism and such things, they could not bring down the Islamic Iran, they could not make it kneel, they turned to soft methods. Soft methods are propaganda, temptations, the insincerities that exist in their slogans that one observes: they name it, they label it as defending women, as defending the women's community, as defending a group of women, as defending a woman; they incite chaos in a country in the name of defending a woman. They use soft methods. Our daughters, our women, our professors, our students, all of the women’s community must consider themselves obliged in this regard. One of the ladies here just said: "Whoever wakes up and does not care about the affairs of Muslims is not a Muslim"; this is not specific to men; it includes women as well; it is completely correct. One of the affairs of Muslims that must be cared for is precisely these temptations and insidious plans and the soft methods of enmity, the soft war to deviate from values in many issues, primarily those related to women, which you should be aware of. This is also a few sentences regarding women.

One word regarding the regional issue. In the region, with the movement that took place in Syria and the crimes that the Zionist regime is committing and the crimes that America is committing and the assistance that some others are providing to them, they thought that the issue of resistance was over; they are gravely mistaken. The spirit of Sayyid Hassan Nasrallah is alive, the spirit of Sinwar is alive; martyrdom has not removed them from the realm of existence; their bodies have gone, but their spirits remain, their thoughts remain, their path continues. You see that Gaza is being attacked daily and martyrs are being taken daily! Yet they stand firm, they continue to resist; Lebanon resists. Of course, the Zionist regime thinks it is preparing itself through Syria to besiege and eradicate Hezbollah forces, but the one who will be eradicated is Israel. We stand alongside the Palestinian fighters, we stand alongside the fighters of Hezbollah, and we support them; we will help them as much as we can; and we hope, God willing, that they will see the day when their wicked enemy is trampled under their feet.

Peace be upon you and God's mercy and blessings.