Martyrs Stand as a Symbol of the Iranian Nation’s Resilience

The following is the full text of the speech delivered by Imam Khamenei, the Leader of the Islamic Revolution, in a meeting with a large number of elegists and eulogists on the birth anniversary of Lady Fatimah Zahra (pbuh). The meeting took place in the Imam Khomeini Hussainiyah on December 11, 2025.

News ID: ۳۸۶۳۱۴

سه‌شنبه - ۱۸ اسفند ۲۰۲۵ / 2025 18 December

In the Name of God, the Compassionate, the Merciful

All praise is due to God, Lord of the Worlds, and may peace and greetings be upon our Master and our Prophet, Abul-Qasim al-Mustafa Muhammad, and upon his pure, untainted, Infallible Progeny, particularly the Remnant of God on earth.

Welcome, my dear brothers and sisters. We’ve truly benefited from the performances of the dear brothers here. The content-rich, meaningful poems made this gathering up-to-date. There are many gatherings that draw crowds, but they don’t belong to this period in time. But this gathering is suitable for this time. These poems, these movements, these declarations, your statements, your assembly, and your fervor have made this gathering truly up-to-date.

I would like to congratulate you on the birth anniversary of the Foremost Woman, Siddiqah al-Tahirah [the Truthful and Pure, Fatimah Zahra (pbuh)], and also on the birth anniversary of our dear, magnanimous Imam [Khomeini]. I will only say a few words regarding Lady Siddiqah al-Tahirah, because the virtues, merits, and exalted qualities of this divine, celestial woman aren’t matters that we can adequately express in our speech. They are far beyond our comprehension, imagination, and understanding. But this much can be said that she was a role model. Don’t we wish to practice these things? Don’t we wish to live like Fatimah (pbuh) did? She was a role model. We must behave and act similar to the way that the role model behaved and acted. She was a role model in religiosity, she was a role model in pursuit of justice, and she was a role model in jihad. The jihad undertaken by Fatimah Zahra (pbuh) was one of the most difficult struggles. If one were to make a comparison, perhaps all of the Prophet’s military expeditions on one side [of the scale] would match the jihad of Fatimah Zahra on the other side. She was a role model in jihad. She was a role model in clarification. The eloquent sermon she delivered in the Mosque at Medina was an extraordinarily unique, clear, educational act of clarification. She was a role model in performance of feminine duties — attentiveness to her husband, motherhood, raising [children such as] Zainab — and in many other Islamic values. These are some of her outward aspects, which are visible and comprehensible to us. Her inner, celestial aspects transcend our vision and are indescribable.

Now, I would like to talk about Maddahi [the recitation of religious elegies and eulogies]. What I’m going to say today will include a few words on this subject. Today, Maddahi is one of those highly significant fields that’s worthy of research. It’s no longer about merely coming, reciting, making people weep, and things of that sort. Today, Maddahi has become a phenomenon in our country that deserves to be studied and researched.

What does research mean? [It means] “probing depths” — understanding what lies behind the poetry, the singing, the melody, and the performance. [It means] “identifying vulnerable areas” — examining any possible weaknesses that may exist. [It means] searching for “ways for growth” — determining what we must do to ensure that Maddahi is moving forward on a path of growth and moving along a path toward perfection. This is a collection that a group of scholars and researchers must and can work on. This is what is needed today.

Of course, Maddahi existed in the past as well. There were eulogists and elegists when I was young as well. But it wasn’t this widespread; it wasn’t in these numbers. They didn’t have the same awareness, nor did they have the same level of knowledge [as today’s eulogists]. But they did exist. Admittedly, they possessed certain merits. For instance, they would recite long, eloquent odes from memory. But on the whole, the distance between the Maddahi of my youth and that of today is vast. Maddahi has become a remarkable phenomenon in our society.

I say this so that our dear eulogists and elegists realize the significance of what they’re doing. Of course, you already know. Today's poems and words showed that the eulogists and elegists understand where they stand and what duty they have undertaken. Now after several decades, this very important phenomenon of Maddahi has emerged as an influential element in the country. We need this. We need to strengthen the influential factors that affect people’s minds, thoughts, and hearts. First, we must recognize them, then we must strengthen them. This is the main point I wished to say, and I will elaborate on it shortly.

Of course, not all religious elegies and eulogies are at the same level. There are various degrees. All phenomena are like this, and not all are alike. Some are superior and more elevated; others are more average. But what can be said roughly and in general terms is that today religious elegies and eulogies serve as one of the bases of resistance literature. Today, religious elegies and eulogies are a base for resistance literature. If an idea exists, but the literature appropriate for expressing that idea doesn’t exist, that idea will die. It will perish. Producing literature suitable for a thought or idea is a great skill. One of the centers and bases that compiles, propagates, and conveys such literature — resistance literature — is the phenomenon of religious elegies and eulogies and heyats [social units and institutions that pivots around love for the Ahl al-Bayt]. Well, what is meant by “National Resistance?” When we speak of the literature of National Resistance, what does "National Resistance" mean? Today people speak of the Resistance Front. What is that? What exactly are they resisting? National Resistance means exhibiting resilience in the face of any sort of pressure that the enemy brings in any aspect of a person’s life in order to force that nation to surrender. This steadfastness in the face of such pressures is what we mean by resistance — to endure, to resist, to stand firmly, to be steadfast, to cut off the enemy's foothold, and to eliminate the enemy's influence.

This pressure that we’re speaking about may come in various forms, but it makes no difference [what form it takes]. At times it’s military pressure, which we ourselves had witnessed. The younger generation hadn’t seen it before, but now they have. We saw it 40 years ago as well — military pressure aimed at forcing the Islamic Republic to accept an imposed demand. This pressure may be brought using military means, through economic means, or through propaganda and media hype. Just look at the [content on] social media. Look at the foreign radio stations. Look at the statements of not only journalists and reporters, but of high-ranking military officials and political figures across the world too. All of these are directed at a single point and one goal. That goal is bringing pressure to break the steadfastness and resistance of nations, with the Iranian nation at the top of the list. That is what’s happening today.

So, it may be military pressure, economic pressure, sanctions, for instance, media pressure, pressure in the social media, the cultivation of spies, etc. The goal of such pressure may be territorial expansionism — much like what the US is now doing in some Latin American countries. The goal may be to gain access to underground resources. For instance, they bring pressure to be able to seize a certain country's oil reserves. It may involve cultural and religious matters, or pressure to change people’s lifestyles. Most of this is carried out using media tools. Or even more fundamentally, it may be pressure aimed at changing people’s identities.

For a hundred years, ever since the West entered Iran during the late Qajar period, they’ve sought to change the identity of the Iranian nation, including their religious identity, their historical identity, and their cultural identity. Reza Khan took the first step, but he didn’t succeed. Those who followed worked with more political finesse and used various measures, but they too failed. Then the Islamic Revolution came and washed everything away. The pressure is brought to transform the identity of the Iranian nation. Anyway, resistance is needed in all these cases. And what did we say resistance means? It means resilience, steadfastness, perseverance, refusing to surrender, and making the elements of pressure ineffective.

This is the definition of resistance. This is what we mean today when we continuously talk about the Resistance Front. There was a time when it only existed in Iran. Today, it has expanded to the countries of the region, and even beyond the region in some cases. Resistance has gradually increased.

Of course, from the beginning of the establishment of the Islamic Republic and the victory of the Islamic Revolution, our nation has been able to resist, to stand firmly, and to refuse to surrender to the enemy’s pressure. They [the enemy] tried everything. Now, I’ve spoken about these things and repeated them many times, so I don’t want to talk about what they’ve done again. [But] some of the enemy’s actions against the Iranian nation have been of such magnitude that had they been inflicted on any other country or nation, they would have been annihilated. But the Islamic Republic has stood firmly with unequivocal steadfastness and resistance.

Our Maddahi moved in this direction from the very beginning of the Revolution. Not all, but it began then and during the war it reached its peak. During the war, every single one of these martyrs became a banner that kept the Iranian nation standing, and it was through the work of the elegists that this happened. The elegists accomplished this.

When the body of a martyr was brought back, had it not been for the elegists and had their poetic epics not echoed through the air and captivated people’s hearts, that martyr would have been forgotten. Their actions were similar to those of Zainab. Zainab kept Karbala alive and preserved it in history. This effort began at the start of the Revolution, it has continued up until today, and it still exists today. Of course, not every Maddahi gathering [gathering for the recitation of religious elegies and eulogies] was or is like our today’s gathering. I’m aware of that. But in all gatherings, there’s an inclination, a perspective, and a movement toward the concept and example of resistance in Iran.

Now, my point in brief is the following, and I wish to say this in just one sentence. Today, we’re involved in something beyond the military conflicts that have taken place and that you’ve witnessed. They keep repeatedly suggesting military conflicts are possible, and some people are intentionally fanning the flames to keep people in a state of doubt and anxiety, but they won’t succeed in doing this, God willing. We’re involved in something beyond military engagement and are at the center of a propaganda and media conflict. Against whom? Against a broad front; a broad front. We’re in the midst of a propaganda war. We’re in a spiritual war. The enemy has realized that seizing this land, this soil, this divine and spiritual land is impossible using pressure tactics and military means. They realized that if they wished to have control, interfere, or be successful, they needed to change [people’s] hearts. They needed to change [people’s] minds and thoughts. That’s the path they’re pursuing. We, of course, are standing firmly against them. But that is what the danger is, and that’s the path they’re pursuing. That’s what the enemy’s goal is today. The enemy’s goal in our country is to erase the radiant traces of Revolutionary concepts. Their goal is to gradually divert the people from remembering the Revolution, the Revolution’s purpose, the work accomplished by the Revolution, and the Imam of the Revolution. This is what they’re working to do and striving for. They’re spending billions on this. They’re quiet about it, but we know [what they’re up to].  They’re spending billions on this. They use writers, artists, authors, novelists, Hollywood, and others. They employ various kinds of tools to reshape the minds of young Iranians.

The active front opposing us in this area is extensive. Its center is the US, of course. With it are certain European countries. And on the margins are mercenaries, traitors, unpatriotic people, and some people who’ve gathered in Europe and elsewhere in hopes of securing some personal gain. And this is their method. They’re the ones we’re up against.

Therefore, the Revolutionary Front and the operatives of the Resistance must understand the enemy’s configuration and arrange their own formation based on the enemy's organization and objective. In military matters, the arrangement of our ranks depends on the enemy's goal. When we see the enemy’s intention is to attack a certain point, we use a military formation that will defeat that aim. The same approach must be used in response to their propaganda. Our arrangement in propaganda must be directed to defending the areas the enemy has targeted: Islamic, Shia, and Revolutionary teachings. The enemy has targeted these areas, and we must stand up in their defense. Of course, this isn’t an easy task. Fortunately, we have many learned scholars in the seminaries today who’ve worked and thought about these matters, and they’ve made valuable contributions that the community of elegists and eulogists in the country can absolutely benefit from.

You, the elegists, can transform the heyat you participate in into a center committed to the values of the Revolution and [other] virtues. This is especially true today when the youth are fortunately increasingly drawn to these gatherings. Today, the youth’s inclination to join the heyats is quite strong. It wasn’t like this in the past. Today in various cities, as we are informed — we see on television or learn through direct information — young people are fortunately showing interest. And they are striving and working hard. This must be cherished, and the younger generation must be safeguarded against the goals of that obstinate, malicious enemy, which has so many resources, unfortunately.

In your elegies and eulogies about the Imams (pbut), I recommend you highlight clarifying the religious teachings. In my view, the Imams (pbut) carried out two major tasks. One was clarifying the religious teachings, which caused the Islamic teachings to be preserved. Had they not clarified these Islamic teachings, nothing of Islam — nothing of its authentic teachings — would have remained today. That was one task.

The other was struggle. The Imams were involved in struggle. I have spoken at length on this subject for many years. All of the Imams were involved in struggle. That is, after the Commander of the Faithful [Imam Ali (pbuh)] — during the time of Imam [Hassan] Mujtaba, the time of the Master of the Martyrs [Imam Hussain], and during the subsequent Imams — all of them were involved in struggle. They fought against the system of the caliphate, and they fought against the enemies of the truth. Each fought using his own method and each used his own approach; but they all fought. This must be communicated when recounting the lives of the Imams. So, one recommendation is to clarify the religious teachings and to explain the teachings that are related to struggle and revolutionary action.

Another recommendation is that in confronting the enemy, don’t limit yourselves to defending the issues they raise suspicions about. Of course, defense is necessary and the enemy’s insinuations must be refuted. But the enemy has many weaknesses. Target those weaknesses; strike at them. Strike at them using poetic concepts. Today, some of the brothers demonstrated, fortunately, that we have good talent in this area.

Another recommendation is that you enrich the pulpit [of Maddahi] with Islam’s strengths — whether in personal matters, social issues, political matters, or when talking about the enemy. Islam contains profound teachings and has strengths in these fields. Fill your programs with these teachings so that anyone who sits watching you and listening to your words and your performance will benefit greatly from the Quran and Quranic concepts. Transform Maddahi into a powerful, effective instrument for promoting religion, religious concepts, and revolutionary ideas. Much of this is already happening to a considerable degree. Increase this, strengthen it, make it widespread, and ensure this is present in all settings. Sometimes the impact of a well-crafted, meaningful elegy recited from your pulpit is far greater and more enduring in the hearts of your audience than one or two lectures based on logic, philosophy, and reasoning.

There was discussion about well-crafted vocals. Be careful not to make mistakes in this area. The melodies of the Taghut [pre-Revolutionary] era mustn’t find their way into our religious concepts. One occasionally hears such a thing in some places. Be careful. The melody of Maddahi is yours, and it belongs to you. It’s your own creation. You mustn’t allow that which belongs to your enemies — enemies against whom you’ve risen up and against whose teachings and corrupt culture your nation has revolted — to infiltrate your work and your expressions.

Therefore, what I sense and see is that, fortunately, among the important instruments for the country's progress, the phenomenon of Maddahi holds a special place. You’re working and striving, and, like I said, this field needs research. Its vulnerabilities must be identified; its path toward perfection must be discovered. Appropriate content and perhaps appropriate melodies must be prepared and provided. Let’s preserve Maddahi, safeguard it, perfect it, and benefit from this phenomenon.

Let me tell you that by God’s grace, the Islamic Republic is making progress. We have many shortcomings. The dust storms in Khuzestan were referred to. That’s one of the smallest issues. There are more shortcomings in the country as well, but the country is moving forward and it’s making progress.

Every day, the Iranian nation is bringing honor and dignity to Islam. They’re showing that Islam means steadfastness, Islam means power, Islam means truthfulness and sincerity, and Islam means benevolence and the pursuit of justice. The Iranian nation is gradually showing these things. Of course, major transformations in a country aren’t always noticeable because they take place gradually. They’re long-term, not short-term. They don’t happen in one moment for people to see it happening. They take place gradually. However, what I want to say is that by divine grace, society is gradually making progress.

Today's teenagers are far ahead in religious matters compared to the intermediate period, perhaps with the exception of the very first days of the Revolution. God willing, they will make even more progress in the future.

May the sacred souls of the martyrs and the sacred soul of the magnanimous Imam [Khomeini (ra)] be pleased, for he is the one who laid out this path for the Iranian nation.

May God’s greetings and mercy be upon you.