The social and legal status of Iranian women has been an enigma ever since the Islamic Revolution of 1979. While during the initial stage of the revolution both secular and religious urban women voiced their support for the Islamic Revolution, their paths separated soon thereafter, with the religious falling in line within the dictates of Ayatollah Khomeini while the secular continued to press for gender equality and civil rights. However, since the Presidency of Mr. Ahmadinejad, Iranian women both secular and religious have managed to forge a new movement by pressing for new demands, previously unprecedented in the Islamic Republic. This paper is a study of the women’s movement in contemporary Iran in its effort to press for a new set of social, political and legal reforms within the Islamic Republic, using the media, the internet and mass mobilization of public opinion. The contemporary women’s movement has also managed to present an entirely different perspective on the demands and aspiration of women’s social and legal rights in Iran, one that is profoundly different from the conservative views envisaged by the founder, Ayatollah Khomeini or the current conservative clerics within the Council of Guardians. Iranian women, both secular and religious have been able to work on common grounds to prevent or limit the passage of controversial bills in Parliament (Majlis). To project a viable alternative, women leaders have presented new and contemporary interpretation (tafsir) of Islamic jurisprudence. The paper aims to show how the new women’s movement managed to force the issue of women’s rights onto the presidential agenda during the 2009 elections, and how, following the widely disputed results, the women’s movement forged an alliance with the Green Movement, gaining further publicity and wider national and international support. The paper provides further evidence that despite setbacks, arrests and harassment by the government, the new women’s movement has continued its struggle. It has managed to press for change, articulating women’s demands, promoting social awareness and democratic action. Indeed, this new identity is recognized by a broad cross section of the Iranians and across social classes. Some of these demands seem to have had results as reflected in the new Iranian Penal Code approved by the conservative Council of Guardian and scheduled to be enforced beginning with the Persian New Calendar on March 20, 2012.