Statements of the Supreme Leader of the Islamic Revolution in Meeting with the Mourning Reciters and Poets of Ahl al-Bayt

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

We have greatly benefited. I am very grateful to those who have illuminated and perfumed this gathering with the blessed name of Fatimah al-Zahra (peace be upon her). Poetry, performance, and all aspects of this program were, thanks be to God, gathered today in various sections.

I would like to mention a point regarding the occasion set for the anniversary of the birth of the Lady of the Two Worlds and the Mistress of the Women of the First and Last, which is the topic of Women's Day. Women's Day signifies a correct and logical perspective on women, who constitute half of the human population; and this half, if one were to compare its role with other roles, would see that this role is the most sensitive, delicate, enduring, and effective in the movement of human history and in humanity's journey towards perfection. God has created women in this manner. If we were to divide the creation of humanity and the world into two parts: the delicate and intricate tasks and the solid tasks - to use the terminology of builders, the solid work - the first part, which involves delicate tasks and the intricate weaving of human feelings and emotions, is in the hands of women. The great sin of material civilization is the weakening and sometimes the forgetting of this role. Wherever there is talk of weakening the family, the role of this important section is overlooked. Wherever there is talk of neglecting the art of motherhood and the art of raising children in the loving and affectionate embrace of a mother, this role is ignored. The Western world commits this great crime by undermining this role and, in some cases, disregarding it. Part of the gravity of this sin is related to the fact that this disastrous movement is carried out under the name of 'supporting women'; while this is not support for women; it is betrayal of women and betrayal of humanity. The role of a mother begins from the time of pregnancy and continues throughout the life of a human being. A man who has reached youth or has passed through youth is still under the influence of the affection and love and the specific maternal ways of his mother. If our women elevate their level of knowledge, insight, and information, this role cannot be compared with any other role, with any other effective factor in cultural and moral influences until the end. At one time, a mother may have a low level of knowledge; of course, this cannot have an impact during the time of upbringing; this is the sin of a lack of knowledge of a human being; this is not a deficiency in maternal influence. It is the mother who, with her body, spirit, character, and behavior, knowingly and unknowingly transmits the culture, knowledge, civilization, and moral characteristics of a nation and society to her child.

Everyone is influenced by mothers. The one who becomes heavenly, the foundation of their heavenly state is from the mother; as it is said, 'Paradise lies beneath the feet of mothers.' Of course, the role of a woman as a wife is also a very long story. A world that separates women from the family and pulls them out with deceptive promises, leaving them defenseless and vulnerable against the lewd gaze and movement of society, opens the field for the violation of their rights, weakens women, destroys families, and endangers future generations. Any civilization and culture that holds this logic is creating a catastrophe; and this has happened in the world today and is increasing day by day. And let me tell you; this is one of those dangerous floods whose destructive effects will manifest in the long term and will demolish the foundation of Western civilization. In the short term, nothing is understood; these are things that show themselves after a hundred or two hundred years; and the signs of these moral crises in the West are now emerging.

Islam has honored women in the true sense. If it emphasizes the role of mothers and the sanctity of mothers within the family, or the role of women and the influence of women and the rights and duties and limitations of women within the family, it does not mean at all that it prohibits women from participating in social issues and engaging in the struggles and public activities of the people. Some have misunderstood this; a number of malicious individuals have also exploited this misunderstanding; as if a woman must either be a good mother and a good wife or participate in social efforts and activities; the matter is not like that; she must be both a good mother and a good wife, and also participate in social activities. Fatimah al-Zahra (peace be upon her) is the embodiment of such a combination; a combination of various aspects. Zainab al-Kubra is another example. The famous women of early Islam and the prominent women are other examples; they were present in society. The misunderstanding of the concept of honoring women in Islam has been accompanied by the negative teachings presented as honoring women in Western civilization; these have intertwined and created a false mental and intellectual current. A woman within the family is precious and honored and the center of internal family management; she is the candle of the family members; she is the source of companionship, tranquility, and peace. The family center - which is the reservoir of the tranquility of every human being's challenging and striving life - finds its calm and assurance through the existence of a woman. Then her role as a wife, as a mother, as a daughter of the family, each has a long chapter in honoring.

Therefore, we must truly rewrite, recount, and reassess the value and dignity of women in Islam.

Another point is that we describe this great lady with our imperfect languages. Today, our dear poets have repeated this theme many times, that we describe Fatimah al-Zahra (peace be upon her) with this imperfect expression and with this limited view; this view does not reflect those spiritual ranks. Since we do not have access to them, we do not understand and comprehend them. Sometimes expressions are used that are not very precise. For example, what does 'the Throne of God is beneath your feet' mean? What is the Throne of God? These are not very clear; it is just an expression. Because they want to honor and venerate, but the reality of the matter does not fit into our small minds, such expressions are used; sometimes it is good, sometimes it is not; sometimes it is correct, sometimes it is not.

Part of the matter is understandable to us. I want to emphasize a brief point from this section. I want to say that the value of Fatimah al-Zahra (peace be upon her) is in her servitude and worship of God. If there was no servitude to God in Fatimah al-Zahra (peace be upon her), she would not be the greatest truthful one. What does 'truthful' mean? A truthful person is one who shows in action what they think and say sincerely. The more this sincerity increases, the greater the value of the person; they become truthful; 'Those are with those whom God has bestowed His grace upon, from the prophets and the truthful.' The 'truthful' are behind the 'prophets.' This great lady is the greatest truthful one; that is, the best woman who is truthful. This truthfulness is due to the servitude of God. If she did not serve God, she would not have become the greatest truthful one. The foundation is the servitude of God. Not only Fatimah al-Zahra (peace be upon her), but also the father of Fatimah - who is the source and origin of the virtues of all the infallibles - and Amir al-Mu'minin and Fatimah al-Zahra (peace be upon her) are droplets from the sea of the existence of the Prophet - their value before God is due to their servitude; 'I bear witness that Muhammad is His servant and messenger'; first, it is His servitude; then, His prophethood. The prophethood - this lofty position - was granted to him because of his servitude; because God knows the creation of His hand and His creature. Do we not say in the visitation of Hazrat Zahra: 'God tested you, who created you before He created you'? In God's knowledge, it is known what our actions are. We face sin, lust, money, and good reputation; are we willing to disregard our dignity, faith, and duty and God's commands regarding ourselves for the sake of obtaining these? This is our choice. Which path will we choose? When saying something brings material harm to a person, when an action fulfills the sinful lusts of a person, we find ourselves at a crossroads. Which path will we choose? The path of lust and sin and money, or the path of purity, piety, and servitude to God; we will choose one of these two. Our choice and free will are ours, but God knows what path we will choose; this is in divine knowledge. If you are a person who has the power to stand firm against a mountain of material values and lustful fulfillments and not be shaken, God will consider great merits for you. 'And Mary, the daughter of Imran, who guarded her chastity, and We breathed into her from Our Spirit'; God does not bestow such grace on Mary without reason. This is the word of the Quran. She preserved her chastity with all her being, thus she became worthy of being the mother of Jesus. Hazrat Yusuf, in the midst of beauty and youth and enjoying material dignity in the house of the Aziz of Egypt, stepped over his lust; thus he became worthy of the high rank that God granted him; that is, prophethood. God knows that this servant has such a nature and will devote his will to his path; thus He considers for him other great and heavy responsibilities - each of which has its own great rewards. 'God tested you, who created you before He created you, and found you patient when He tested you'; God knows how Fatimah al-Zahra will choose and act during her life. The servitude of God is the criterion. This has become a clear line for us.

Dear brothers and sisters! You and I must seek the servitude of God. The praise of Fatimah al-Zahra should result in this. You dear brothers, the mourners, are those from whose tongues and throats the radiant and fragrant waves of praise for the daughter of the Prophet and the Imams of guidance (peace be upon them) emanate and settle in the hearts of your audiences; this is very valuable. For over twenty years, we have held this session with these friends, Mr. Sazegar and the other friends; I think this session has been held every year on this day since 62 or 63. I have repeatedly told you that the rank of mourning and the pulpit of mourning is one of the most honorable ranks and pulpits. We have spoken a lot about this, and we do not want to repeat it.

Today, thanks be to God, the people's and youth's enthusiasm for the voice of the mourners is good. You see that people welcome it, show interest, gather, talk, and donate money; this is an opportunity. When the opportunity becomes sensitive, the duty becomes sensitive and serious. At the beginning of the session, our dear reciter recited verses that are very important, and I will mention a few verses before that. 'O wives of the Prophet, if any of you should commit a clear immorality, for her the punishment would be doubled.' - This is addressed to the wives of the Prophet - whoever among you sins, her punishment is doubled. Why? Because the wife of the Prophet, being the wife of the Prophet, if she sins, her punishment is doubled. 'And that for Allah is easy.' 'And whoever of you is devout to Allah and His Messenger and does righteous deeds, We will give her twice the reward.' The other side of the matter is the same: if you worship, if you do good, if you perform righteous deeds, We will give you double the reward compared to other people. That is, the prayer of the wife of the Prophet has, in general, double the reward of others; her worship has double the reward of others. If, God forbid, she backbites someone, her backbiting is twice the sin of others. Then, the verse that this reciter read starts from here: 'O wives of the Prophet, you are not like any of the women, if you are God-fearing.' If you are pious, you are not like other women; you have an advantage over other women. Then it continues: 'So do not be soft in speech, lest he in whose heart is disease should be moved, and speak with appropriate speech.' This is addressed to the wives of the Prophet. But the wives of the Prophet do not have a special characteristic; the characteristic of the wives of the Prophet is their connection to the Prophet. If you and I each have a greater connection and a significant and distinguished position in society, this characteristic also exists in us. Of course, I do not claim that it is double - I do not claim this - but we are different from other people, and I am more than you. If we commit a mistake, our mistake is not like the mistake of ordinary people; it is heavier and more serious. If we, God forbid, lead someone to the valley of misguidance and error, it differs from the similar action of another. The mourners should know what they recite and what they say. A pleasant voice, a beautiful melody, a distinguished position, a good podium, abundant enthusiasm; today, thank God, the youth have purified our society and country with their pure hearts - there are so many youths in this country - everyone is focused on you. What do you want to give to the people? This is why I always emphasize what you recite and how you recite it - in the session of mourners and with various individuals - because of this sensitivity.

Another thing I have noticed in some of the reciters of mourning sessions is the use of meaningless praises and commendations, which are sometimes harmful. Suppose they start to praise the eyes and eyebrows of Hazrat Abal-Fadl (peace be upon him); for example, 'I would sacrifice myself for your beautiful eyes!' Are beautiful eyes rare in the world? Is the value of Abal-Fadl based on his beautiful eyes?! Have you even seen Abal-Fadl and do you know what his eyes were like?! These lower our religious knowledge. Our Shia knowledge is at its peak. Our Shia knowledge is such that a philosopher raised in the West, familiar with Western concepts and educated in Western philosophical knowledge, like Henri Corbin, sits humbly in front of Allameh Tabatabai; he becomes a promoter of Shia and its knowledge in Europe. Shia knowledge can be presented at all levels; from the level of average and common minds to the highest philosophers. We should not joke with this knowledge. The value of Abal-Fadl al-Abbas is in his jihad, sacrifice, sincerity, and knowledge of his Imam of the time; in his patience and steadfastness; in his not drinking water while thirsty and at the edge of the water, without any legal or customary obstacle. The value of the martyrs of Karbala is that they defended the sanctity of truth in the most difficult conditions imaginable; a person is willing to go to a great and losing war and may even be killed in the heat of battle - which is, of course, a very high rank, and not everyone is willing; martyrs and fighters in the way of God are few; thank God, we have had prominent martyrs in our time - but martyrdom in this way in that battlefield, with that loneliness, with that thirst, with that threat of torture and harm to oneself, is very different. Many times, a person says, 'I am willing to give my life in this battlefield; but what can I do, my child is dying of hunger or lack of medicine'; this becomes an excuse for a person. Sometimes a person considers the honor of his family more than his own life; he considers the needs of his infant child more than his own life. A person goes into this battlefield, even if he has an infant child, a wife, a mother, and his honor all at risk, and does not waver; the value of Abal-Fadl, the value of Habib ibn Mazahir, the value of Jun is in these, not in their tall stature or muscular arms. Tall stature is common in the world; there are many beautiful athletes; these are not in the moral value criteria. Sometimes emphasis is placed on these expressions! Now, sometimes a poet in a thirty or forty-verse poem makes a reference to the beauty of Hazrat Abal-Fadl; that is one thing; we should not be too rigid and strict; but that we always come back to the arched eyebrows and the delicate nose and the droopy eyes of these great figures, that is not praise; in some cases, it is even harmful; in some contexts, this is not good.

You should not allow your ten or twenty-minute pulpit to be devoid of knowledge. This year, I saw that some of the brothers who recite mourning during the month of Muharram and in the days of Fatimiyah, thank God, have observed this point. In the mourning pulpit, definitely dedicate a section at the beginning to advice or expressing knowledge in beautiful poetic language. The tradition of mourning has been like this from the past; now, some of those traditions have diminished. A mourner would, at the beginning of the pulpit, recite a poem, ten verses - less or more - only in advice and ethics, with beautiful words addressed to the people; the people would understand and it would have an effect. I once said that sometimes the poem of a mourner has more impact than our one-hour pulpit. Of course, it is not always the case; sometimes it is. If well chosen and performed, it will be like that.

Once, one of the brothers who recite said that if we choose good poems from great poets, the people will not understand; therefore, we are forced to use these poems. This is not the case; I do not accept this. When you speak to the people in poetic language, no matter how complex the poem is, when the mourner can convey it word by word to the people with his art of mourning, it will have an effect on the hearts of the people. We have many ghazals. Look at the divan of Saeb. I once randomly selected a few verses from these poems and told some of the brothers who recite to work on these. The divan of Saeb has very good and useful ghazals that have an effect on hearts. Others also have such poems. Some poets - who, thank God, were also present in the poems today - had very good and beautiful statements about worship, humility, jihad, supplication, charity, and the jihad of the Imams (peace be upon them). Choose the poetry from an artistic perspective; because it is impactful. Good poetry and artistic poetry have the same general property of art. The general property of art is that without the speaker even being aware in many cases and often without the listener being aware, it has an effect. The impact of poetry, painting, and other forms of art, beautiful voices, and good melodies - all of which are art - emerges on the mind of the audience, in a way that the audience is not aware of; it grants that effect to them; this is the best type of impact. You see that God Almighty chose the most eloquent expression for conveying the highest teachings; that is, the Quran. God could have expressed Islamic teachings in ordinary language, but no, God has placed it in the most eloquent and beautiful artistic expression, which the Quran itself says you cannot bring anything like its wording and artistic structure; its meaning is clear.

Look at the sermons of Nahj al-Balagha; it is a beautiful verse. Amir al-Mu'minin could have spoken in an ordinary manner; but no, he uses artistic expression; 'And after that, we are the masters of speech.' These great figures have said that we are the masters of speech. They truly were the masters of speech. The master of speech means to choose the expression in the best and most eloquent way; good poetry, good poets - which, thank God, we have plenty of - good concepts.

The last point is about the melody. I have heard that in some cases, inappropriate melodies are used. For example, a certain singer, whether a tyrant or not, has sung a silly love song with a melody; now we come to the assembly of Imam Hussein and for the lovers of Imam Hussein, we pour lofty verses of knowledge into this melody and start reciting it; this is very bad. Create your own melodies. There is so much talent and so much art. Surely, among the enthusiasts of this movement, there are those who can create good melodies specifically for mourning; a melody for mourning, a melody for joy.

Let me also say that the melody of joy is different from the melody of mourning. It has become common to hold sessions for joyful days. I am not opposed to this; it is not bad that they clap. Of course, if we hear it from the radio - which I myself have sometimes heard from the radio - and do not listen carefully to the poetry, we might think they are beating their chests! Both the tone and the clapping are like beating on the chest. What kind of joy is this?! If for joyful days, they choose appropriate melodies - not vulgar melodies, not tyrannical melodies, not forbidden melodies - and good methods, it will be more effective and better. It should not be that because we are used to mourning recitation, when we want to speak on a joyful day, our tone becomes that of a mourning reciter. In the past, they used to say that so-and-so turns everything into a masnavi; whatever melody they start, it becomes a masnavi! It should not be like that.

In any case, your field is a vast field; it is a field of work and impact. Today, thank God, there are many young mourners; the enthusiasm of the youth is also very high. This field is very fertile and capable of sowing seeds. If well sown, its effects and products will be extraordinarily valuable. Take advantage of this opportunity, let us use it, let the Islamic system benefit - good poetry, good melody, good content, good performance, good voice - this will be something exceptional and extraordinary.

May God Almighty grant you all success. We are very grateful to the brothers who attended; especially those who came from far away; Mr. Moayed, Mr. Kalami, Mr. Akbarzadeh, and the other friends.

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