Statements at the Gathering of Women in Khuzestan

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

Thanks be to God, Lord of the worlds. Peace and blessings be upon our Master and Prophet, Abul-Qasim al-Mustafa Muhammad, and upon his pure, immaculate, and chosen family, the guided and infallible, especially the remainder of God on earth.

This magnificent and grand gathering is one of the few gatherings in our Islamic country that is truly formed to honor the devoted women of our dear homeland. The formation of this assembly and this grand meeting of the women of Ahvaz and Khuzestan is firstly to ensure that the high status of Iranian women, especially in this blood-soaked region, is given special respect and attention. Secondly, it is to discuss necessary and important issues regarding Iranian and Muslim women in a gathering formed by the women themselves, so that it may effectively correct the public perception of the great Iranian nation and all Muslims worldwide regarding Muslim women and Islam's view on women. Thirdly, this gathering demonstrates the independence of Iranian women and their presence in the political and revolutionary arenas, showcasing the power of the Iranian nation, especially women, in front of the eyes of the world.

What I begin my remarks with is that during the reconstruction period of the Islamic country—where both the nation and the officials are determined to truly reconstruct the great Iran materially, socially, and spiritually—the greatest emphasis is on human resources. That is, if a country wants to truly reconstruct, it must place the greatest emphasis and attention on humans and human resources. When we speak of human resources, we must remember that half of the country's population and half of the human resources are the women of the country. If there is a wrong perception about women, true and extensive reconstruction is not possible. Both the women of the country must have sufficient and necessary awareness about the issue of women from the Islamic perspective, so they can fully defend their rights based on the high view of the sacred religion of Islam, and all members of society and men in the Islamic country must know what Islam's view is regarding women, women's presence in life arenas, women's activities, education, social, political, economic, and scientific efforts, women's role in the family, and women's role outside the family.

Regarding all these, Islam has a clear and explicit view that, if we compare it with other cultures, including Western culture, Islam's view is both more progressive and has a longer history than what exists today among men, and Islam's view leads to the prosperity and success of the country and the further elevation of women in the country. Dear sisters, please pay attention; I especially insist that young women and those with more ambition and enthusiasm pay close attention, so that I may briefly discuss as much as this session requires.

Islam's view on human life and the status of women can be divided into three sections. I have stated these points many times; however, I insist that this important issue regarding the women of the country be raised as much as possible. The ones who must be most active in this regard are the women of our society themselves. Dear sisters and my daughters, I believe that if in some part of the Islamic society—whether in Iran or in some other countries—there are shortcomings regarding Muslim women, it is partly the fault of men and partly the fault of the women themselves; because the ones who must recognize the Islamic status of women and defend it are primarily the women themselves. They must know what God, the Quran, and Islam judge about them, what they want from them, what responsibilities they assign to them, and defend and demand what Islam has stated and wanted. If they do not demand, those who adhere to no values will allow themselves to oppress women; just as today in the Western world and under the shadow of material systems of that region, despite the slogans they give regarding women, Western men commit the most oppression against women; fathers against their daughters, brothers against their sisters, husbands against their wives. The most oppression and aggression against women, wives, sisters, or even daughters—according to statistics in the world—are by men living in Western systems. That is, if in a system spiritual values do not prevail, if God is not in hearts, men, relying on physical power, find their way open to oppress and aggress against women.

What prevents this are two things: one is the consideration of God, law, faith, and the like, and the other is the woman herself, who must correctly recognize her human and divine rights and defend them and demand herself in the true sense of the word. In this regard, Islam offers a middle path without excess or deficiency. It neither allows women to oppress nor ignores the nature of men and women. The straight path and the straight line is the Islamic line, which I will briefly explain.

In Islam, three arenas are defined for women's activities. First, the arena of women's own spiritual growth and development. In this section, there is no difference between men and women in the field of spiritual growth and development. That is, a man can reach the highest levels spiritually; a woman can also reach the highest levels spiritually. A man can reach the level of Ali ibn Abi Talib (peace be upon him), and a woman can reach the level of Fatimah al-Zahra (peace be upon her).

When the Holy Quran wants to mention an example for faithful humans, it does not mention it from among men; it mentions it from among women: "And Allah presents an example of those who believed: the wife of Pharaoh" (Quran 66:11). In this place, God Almighty mentions two women as examples of outstanding and faithful humans—not just outstanding women. That is, in the scene of humanity and spiritual development, when God Almighty wants to present an excellent example, He does not speak of prophets and great men and scientific and religious figures; rather, He speaks of two women, one of whom is the wife of Pharaoh. "When she said, 'My Lord, build for me near You a house in Paradise'" (Quran 66:11); a woman in the position of fighting against the tyrannical power of her husband, a woman with complete independence who does not submit to her oppressive and powerful husband, who is like Pharaoh and named Pharaoh. The greatness of this woman is that her husband cannot impose the path of misguidance on her; even though that husband is a person like Pharaoh with that power and personality. Millions of men are under Pharaoh's control and subject to his will; but his own wife, in the house, is not subject to his will; she is free, believes in God, abandons Pharaoh's path, and chooses God's path and the path of truth. Therefore, she is chosen as an outstanding being and human, not just from among women, but from among all human beings.

The other woman is Mary, the mother of Jesus and the daughter of Imran. "Mary, the daughter of Imran" (Quran 66:12). Mary is a young woman who stands like a mountain against the accusations and suspicious looks of all the people of her city and region, and she holds up the Word of God and the Spirit that God Almighty placed in her pure lap with His complete power, and she shines her child like a beacon on the dark world of that time. These two women illuminate the world. This shows that in the great scene and the vast gathering where all humans, from the first to the last, are gathered; when God Almighty wants to choose two humans from all humanity and present them as examples, He chooses two women; not two men, nor one man and one woman. There are secrets in this.

Thus, in the first arena—that is, the arena of spiritual growth and human soul and spirit elevation—there is no difference between men and women; women, like men, and men, like women, can both traverse the high degrees of spirituality and closeness to God. Therefore, the Quran states: "Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so" (Quran 33:35). Everywhere, men and women are placed side by side. "Allah has prepared for them forgiveness and a great reward" (Quran 33:35). This is the first scene where there is no difference between men and women.

The second arena is the arena of social activities; including economic activities, political activities, social activities in the specific sense, scientific activities, studying, teaching, striving in the path of God, struggling, and all fields of life in society. Here too, there is no difference between men and women in the permission for diverse activities in all fields from the Islamic perspective. If someone says a man can study, a woman cannot; a man can teach, a woman cannot; a man can engage in economic activity, a woman cannot; a man can engage in political activity, a woman cannot, they have not expressed the logic of Islam and have spoken contrary to Islam. From the Islamic perspective, in all these activities related to human society and life activities, men and women have equal and shared permission. Of course, there are some jobs that are not suitable for women because they do not match their physical composition. There are also some jobs that are not suitable for men because they do not match their moral and physical condition. This has nothing to do with whether women can be in the field of social activities or not. Division of labor is based on capabilities, enthusiasm, and the circumstances that require this work. If a woman wants to and has the enthusiasm, she can engage in various social activities and what pertains to society.

Of course, in the arena of these activities, Islam has set limits that are not related to women and their permission to engage in activities; they are related to the mixing of men and women, which Islam is sensitive about. Islam believes that men and women must have a boundary between themselves everywhere—in the street, in the office, in the marketplace. Between Muslim men and women, a hijab and a defined boundary have been set. The mixing and mingling of men and women is not like the mixing and mingling of men with men and women with women. This must be observed. Both men and women must observe this. If this sensitivity of Islam regarding the relations and type of mixing of men and women is observed, all the activities that men can do in the social arena, women too—if they have the physical power and enthusiasm and opportunity—can do.

Women can pursue higher education. Some people think that girls should not study. This is a mistake and an error. Girls must study in fields that are beneficial to them and in which they have interest and enthusiasm. Society needs the education of girls just as it needs the education of boys. Of course, the educational environment must be safe; both for boys and for girls. The university must be secure for the children of the people; whether girls or boys. The street and the marketplace must be secure in terms of honor and morality; whether for girls or for boys; it makes no difference. When this security is achieved, then in a secure environment, in a secure street and market, in a secure university, in a secure high school where moral and intellectual security is ensured—and officials and parents must ensure this—a Muslim girl, a Muslim boy, a Muslim man, a Muslim woman can engage in their activities.

To prevent the mixing I mentioned earlier and to maintain moral boundaries, Islam has prescribed hijab for women. This hijab itself is one of the means of security. With the hijab of a Muslim woman, both the Muslim woman herself gains security and Muslim men gain security. Where hijab is removed from women, where women are brought closer to nudity and bareness, in the first degree, security is taken from the woman herself and in the second degree, from men and young people. To ensure a healthy and secure environment; so that women can perform their work in society, and men can fulfill their responsibilities, Islam has prescribed hijab, which is one of the prominent rulings of Islam and one of its benefits is what I mentioned. It has many other benefits that I will mention in the next section if I remember and if there is time.

Thus, in the second arena—which is the arena of social, political, scientific, and various activities—a Muslim woman, like a Muslim man, has the right to do what the time requires, to fill the gap she feels, to fulfill the duty she senses on her shoulders. If, for example, a girl wants to become a doctor, or engage in economic activity, or work in scientific fields, or teach at a university, or enter political work, or become a journalist, the fields are open for her. Provided that chastity and modesty and the non-mixing and mingling of men and women are observed, in the Islamic society, the field is open for both men and women. The evidence for this is all the Islamic texts that exist in these areas and all the Islamic duties that equally assign social responsibility to men and women. The saying "Whoever wakes up not caring about the affairs of Muslims is not a Muslim" (Hadith) is not specific to men; women too must feel responsible for the affairs of Muslims and the Islamic society and the affairs of the Islamic world and all the issues happening in the world; because it is an Islamic duty.

Based on the noble verse of Surah Al-Ahzab, it makes no difference; whether Islam, faith, devotion, humility, charity, fasting, patience and endurance, guarding honor, or remembering God, men and women are equal in these sections. Women's activity in the social arena is completely permissible, desirable, and allowed, provided they observe Islamic boundaries, and they contribute half of the active force to society. When both men and women are educated in society, the educated population is double that of when only men are educated. When women teach in society, the number of teachers is double that of when only men teach. In constructive activity, in economic activity, in planning and thinking for the affairs of the country, a city, a village, a community, and personal family matters, there is no difference between men and women. All are responsible and all must perform.

Muslim girls and faithful women, let me also say this: Europe, which today claims that women are free there, until half a century ago did not allow women to dispose of their personal property! That is, for example, a European or American woman, until fifty or sixty years ago, if she had millions in wealth, she herself did not have the right to use this wealth according to her will and desire; she had to place it at the disposal of her husband or father or brother, and they would use that lady's wealth—either for her or for themselves—according to their will! In Islam, it is not like this. In Islam, a woman owns her wealth. Whether her husband is pleased or not; whether her father is pleased or not—it makes no difference—she can use her wealth and property and savings, and it has nothing to do with anyone else. This is Islam's view. In supporting women's economic independence, the world is thirteen centuries behind Islam. Islam stated this thirteen centuries ago; but in Europe, only forty or fifty years ago, and in some countries even less than this period, they have just begun to allow women to dispose of their property and wealth! Islam is ahead in this regard as well.

The third section—which is also very important—is the family section. We have pointed to the role of women in spiritual elevation and stated the Islamic ruling on any type of social activity; but in this section, we discuss the role of women in the family; that is, women as wives or mothers. Here, truly, the Islamic rulings are so brilliant and honorable that when one observes the Islamic rulings, one feels pride.

As a wife, a woman is given special attention and consideration in various stages by Islam. First and foremost is the issue of choosing a spouse. According to Islam, a woman is free to choose her spouse, and no one can impose anything on any woman regarding the choice of a spouse. That is, even a woman's brothers, her father—more distant relatives are out of the question—if they want to impose on her that she must marry the person they have in mind, they cannot and have no such right. This is Islam's view.

Of course, in the Islamic society, over time, there have been ignorant and wrong customs; even now in some countries and in some places in our own country—like some areas of central cities, some areas in Khuzestan, and other places—there are wrong customs. Suppose, as I am informed, in some tribes, every girl's cousin has the right to express an opinion regarding the girl's marriage! This is wrong. Islam does not allow this to anyone. What ignorant Muslims do should not be attributed to Islam. These are ignorant customs. Ignorant Muslims, relying on the customs and traditions of ignorance, do things that have nothing to do with Islam and its luminous rulings. If someone forces a girl to marry her cousin, they have done something wrong. If someone, because they are a girl's cousin, gives themselves the right to prevent her from marrying and says because you did not marry me, I do not allow you to marry, this cousin and anyone who helps him have committed a forbidden act against Islamic law. These are clear violations of Islamic law, and Islamic jurists have no disagreement on this matter.

If we assume someone from a tribe, to resolve their disputes with another tribe—suppose there was a fight and conflict and bloodshed—resolves this dispute and ends this conflict by giving a girl from this tribe to that tribe; without obtaining the girl's permission, this act is against Islamic law. Of course, if they obtain the girl's permission, there is no problem. She is a girl, she is willing, and she has no objection to marrying a young man from another tribe, which also resolves the conflict and dispute. This has no objection or hindrance; it is welcome. But if they want to force a girl into this, it is against Islamic law and against Islamic rulings.

You see that Islamic rulings in choosing a spouse, from the beginning of forming a family, are in favor of helping women. Because some men used to oppress and aggress against women, Islam stood against this oppression and aggression. When a family is formed, within the family, according to Islam, the husband and wife are two partners in life and must treat each other with affection. A man has no right to oppress a woman; a woman also has no right to oppress a man. Islamic rules and regulations regarding the relations between men and women within the family are very precise and delicate. God Almighty, considering the nature of men and women, considering the interests of the Islamic society, considering the interests of men and women, has determined these rulings. A man only has the right to give orders to a woman in a few cases—which I will specify one case and will not specify one or two other cases—and the woman is obliged to comply with the order. The case I specify is that a man can prevent a woman from leaving the house without his permission; provided that no condition was made in this regard at the time of marriage. If there is no condition, the man can prevent it. This is one of the precise secrets of divine rulings, and this right is only given to the husband and not even to the father. A father cannot obligate his daughter to seek his permission if she wants to go out. A father has no such right, nor does a brother have such a right over his sister; but a husband has this right over his wife. Of course, during the marriage contract, women can stipulate conditions as a condition of marriage. Both the woman and the man are obliged to fulfill these conditions. Therefore, if conditions are stipulated, that is another discussion; but initially, it is like this. There are one or two other cases where a woman is obliged to obey the man.

All these are due to the nature of men and women. The nature of men and women each has its own characteristics. Within the family, one should not expect men's work and spirit from women; nor should anyone expect women's spirit from men within the family. Each has natural and spiritual characteristics that the welfare of humanity, the welfare of society, the welfare of the social system of men and women is that the spirit and characteristics of men and women in their interaction within the family are precisely observed; if observed, both will be happy. But no one has the right to oppress, to dictate, or to employ anyone. Some men think that women are obliged to do all the work related to them. Of course, in the family environment, a man and a woman who love each other willingly and eagerly perform each other's work and services; but doing it willingly is different from someone feeling or acting as if it is the woman's duty to serve the man like a servant. Such a thing does not exist in Islam.

Among the duties that women have within the home and family is the issue of child-rearing. Women who refrain from having children due to activities outside the family act against their human and feminine nature. God is not pleased with this. Those who abandon childbearing and child-rearing and breastfeeding and raising a child in the lap of affection and compassion for activities that are not very dependent on their presence are mistaken. The best method of raising a human child is to be nurtured in the mother's lap and with her love and affection. Women who deprive their children of such a divine blessing are mistaken; they have acted to the detriment of their child, themselves, and society. Islam does not allow this. One of the important duties of women is to raise children with affection, with proper upbringing, with attention and care, so that this human being—whether a girl or a boy—when grown up, is a healthy person spiritually, without complexes, without troubles, without a sense of humiliation, and without the miseries and calamities that today's young and adolescent generations in the West in Europe and America are afflicted with.

My dear ones, you see that Western women, because they did not give importance to the family, did not give importance to child-rearing, today the situation of Western societies has reached a point where millions of delinquent and corrupt teenagers in European and American countries, under the shadow of that material civilization, those towering palaces, those atomic bases, those hundred-plus-story skyscrapers, those scientific and technological advances, at the age of ten, twelve are engaged in delinquency; they are thieves, murderers, drug dealers, addicts, they smoke, they use hashish! Why is this? Because the Western woman did not value the family.

In the past, the situation of Western women was not like this. From thirty, forty, fifty years ago, the situation of Western women—especially in America and some European countries—has worsened day by day. The day Western women started this wrong path, they did not think that thirty years later, forty years later, fifty years later, their country and society would be in such a situation where a twelve-year-old teenager would carry a gun, or put a switchblade in his pocket and, at night or day, in the corners of the streets of New York or London or other Western cities, if he could kill someone, he would do so without any consideration! Their situation has reached this point. When the family falls apart, the situation becomes like this.

In reality, the family is also created and managed by women; know this. The main element of forming a family is the woman, not the man. Without a man, a family may exist. That is, if we assume in a family, the man of the family is not present, or has passed away, the woman of the family, if she is wise and prudent and a homemaker, can maintain the family; but if a woman is taken from a family, the man cannot maintain the family. Therefore, the family is maintained by the woman.

The reason Islam gives so much importance to the role of women within the family is that if a woman is committed to the family, shows interest, gives importance to child-rearing, attends to her children, breastfeeds them, raises them in her lap, provides them with cultural nourishment—stories, rulings, Quranic tales, instructive stories—and at every opportunity, gives her children like physical food, generations in that society will be thriving and flourishing. This is the art of women and does not conflict with studying, teaching, working, and entering politics and the like.

In the early days of Islam, women in the battlefield, in addition to bandaging the wounds of the injured—which was mostly the responsibility of women—sometimes even fought with swords in the difficult battles of that time! Meanwhile, at home, they also embraced their children, provided Islamic upbringing, and maintained their hijab; because these do not conflict with each other. If someone pays close attention, they will see that there is no conflict. Some go to extremes, some are negligent. Some say because social activity does not allow us to attend to home and husband and children, we should not engage in social activity. Some say because home and husband and children do not allow us to engage in social activity, we should abandon husband and children. Both are wrong. Neither should be lost for the sake of the other.

A Muslim woman has duties in the family, which are the fundamental pillar of the family and the upbringing of children and the guidance and spiritual strengthening of the husband. During the anti-regime struggles in Iran, many were in the field of struggle, but their wives did not allow them to continue the struggle; because they could not bear the hardships of struggle; they did not have selflessness. Many, on the contrary, encouraged their husbands to stand firm in the path of struggle, helped them, and created spiritual support and reinforcement for them. In 1976 and 1977, when the streets and alleys were filled with people's gatherings, women played a vital role in mobilizing and sending their husbands and children to the fields of struggle and demonstrations.

Mothers during the revolution and the imposed war turned their children into brave and self-sacrificing soldiers in the path of Islam and Muslims, and wives during the revolution and the imposed war transformed their husbands into resilient and steadfast individuals. This is the role and impact of women on children and husbands. This is a role that women can play within the family and is one of the greatest roles and, in my opinion, the most important work of women. The most important work of women is the upbringing of children and the spiritual strengthening of husbands for entry into great fields, and we thank God that Iranian and Muslim women have shown the most art in this field.

Of course, the brave, aware, resilient, and patient women of Iran, during the revolution, during the war—whether behind the front lines, at the front, or within homes—and generally in all fields, had an active presence. Today, too, in the field of politics, in the field of culture, in the field of revolution, in activities in front of the eyes of global enemies, our women have an active presence. Today, your great gathering here has a cultural concept, a political concept, and a social concept. Those who analyze the issues of our dear country and the Islamic Republic system, when they observe this great gathering, these firm wills, this awareness, and this enthusiasm from you, they will feel respect and admiration for the great Iran and the great Iranian nation and the sacred Islamic Republic system.

I conclude my remarks and wish for the success of all you dear sisters, dear daughters, and esteemed women of Khuzestan and the city of Ahvaz and other cities and villages of this province. I hope all of you are encompassed by the grace and mercy of the Lord.

Peace be upon you and God's mercy and blessings