Burqa, Silence, and Forced Marriage: What Do Girls Learn in the Taliban Madrasas?
New Age Islam News Bureau
30 June 2025
· Burqa, Silence, and Forced Marriage: What Do Girls Learn in the Taliban Madrasas?
· In The Shadow Of War, Iran’s Women Continue Their Fight For Freedom
· When Will the West Stop Exploiting Women’s Rights for Imperial Aims?
· Muslim Women In Doncaster Rally To Combat Hygiene Poverty
· Outrage as Muslim Woman, Kazi Amin, Forced to Remove Hijab at Toronto Airport
· Muslim Women To Lead Peacebuilding Efforts In Sulu: UNDP Organised Dialogue
· Saudi Arabia’s Overall Unemployment Falls To Just 2.8 Per Cent, With Women Leading The Charge
· Iraq Women’s National Team Suffer Heavy Loss To Thailand After Historic First Win
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/burqa-silence-marriage-taliban-madrasas/d/136030
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Burqa, Silence, and Forced Marriage: What Do Girls Learn in the Taliban Madrasas?
Elina Qalam
30 June 2025
Social Media
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The Hasht-e Subh Daily, in a field investigation, has found that women and girls in some madrasas study Islamic teachings in a highly restrictive environment steeped in fear and silence. The use of mobile phones is prohibited in these centers, and stringent security measures, including thorough searches upon entry and mandatory full coverage (burqa and mask), are enforced. All girls are instructed to cover their faces, remain silent, refrain from asking questions, walk quietly, avoid laughing, and be obedient and compliant. Some students in these madrasas view the restrictions imposed by the Taliban on women as a “valuable measure.” Some of these students describe mandatory hijab for women as a “diamond.” Additionally, instructors at these madrasas teach girls that women cannot marry without the permission of their “guardian,” and if a girl is betrothed by her father or grandfather in childhood, she has no right to annul the marriage upon reaching puberty. One of the clerics at a madrasa examined by the Hasht-e Subh Daily stated: “If a man jokingly says to his friend, ‘Your daughter is now my wife,’ and the other party agrees, the offer and acceptance are complete, and that young child is legally considered the wife of that man.”
Following the closure of modern schools and universities to girls, many have turned to madrasas. Some girls who have enrolled in these madrasas say that with all other doors closed to them, they have been compelled to choose madrasas.
This report is based on field findings and interviews with girls from two madrasas in Kabul. These girls believe that, with all other opportunities closed, they must take advantage of the open doors of madrasas to gain more knowledge about religion and Islam.
The investigation of this report reveals that female students in these madrasas come from various social backgrounds, but most are from families with better economic conditions. These girls confirmed that they often feel lonely at home, which has driven them to madrasas. They noted that their families typically did not allow them to attend modern regular schools or university, but they are now freely attending madrasas.
To escape loneliness and the pressures of home life, these girls try to stay in their classrooms after lessons, but madrasa administrators force them to leave and do not allow anyone to remain after classes end. Among these girls are single women over 30 years old who prefer to spend more time at madrasas to escape their home environment. These two madrasas also have instructors from Pakistan.
Some girls studying in these madrasas expressed satisfaction with their attendance, stating that they have become entirely different people compared to before. They believe their moral and personal character has changed, but they still hope that modern regular schools and universities will reopen soon.
Due to security concerns, this report refrains from disclosing details about the identity of these girls. In interviews with the Hasht-e Subh Daily, the girls said that before attending madrasas, they had little knowledge of the Taliban’s beliefs and ideology, but their presence in these madrasas has even changed their style of dress. They noted that they previously wore colorful clothing and paid attention to their appearance, but now they wear black burqas with masks underneath, as this is what they have been taught at the madrasa. Although these girls adhere to the Hanafi School of thought and state that covering the face is not mandatory in this sect, they prefer to cover their faces due to the perceived insecurity of society.
Most students in these madrasas stated that they do not view the restrictions imposed by the Taliban on women as negative, but rather describe them as a sign of the “value of women.” One girl, who still hopes for the modern regular schools to reopen, said that the Taliban’s Morality Police have aligned their appearance with Islam, but it is unclear to what extent their hearts and intentions align with Islamic teachings. She recounted an incident where one girl wore glasses, but the Taliban’s Morality Police prohibited her from using them, which she found strange and thought-provoking.
Although this girl was not fond of wearing a burqa and believed that, according to their sect, full-face covering is not required, she was compelled to wear a burqa and mask because the madrasa taught that society is “corrupt.” She believes that Islam does not condemn women to confinement at home, but given the current circumstances, she feels forced to accept it.
Dress Code and Security Measures
Girls attending these madrasas are required to wear black clothing that covers them from head to toe. Female students are mandated to wear a burqa and a mask underneath, and entry is not permitted without full coverage. Additionally, all entrants must carry a special card and are thoroughly searched at the madrasa entrance.
Female students in these madrasas do not have chairs and sit on carpets inside classrooms, with a small blue table placed in front of each for their books. In one of these madrasas, mobile phones are prohibited, but complete silence prevails in all classrooms and madrasa premises, which are equipped with security cameras.
Experience in These Madrasas
Observations by the Hasht-e Subh Daily indicate that no one laughs or makes a sound; everyone is quiet and calm, as if fear pervades the environment. The madrasa atmosphere is deeply melancholic, silent, and restrictive. All women and girls are told to cover their faces, remain silent, walk quietly, refrain from laughing, and always be obedient and compliant. The material taught in classes lacks academic rigor and is aimed at negating women’s freedoms. A pervasive atmosphere of fear, coercion, and silence dominates these spaces.
Observations show that the girls have adopted silence and are withdrawn; it appears they have been instructed not to speak with anyone. The investigation found that even when approached warmly, the students were not friendly, observing others with deep, curious stares and asking, “Why aren’t you silent? Why are you talking or asking questions?” Their responses were typically short and curt, rarely extending beyond that.
When asked about freedom, decision-making, or their future, most girls remained silent. Some responded only with brief smiles or glances, as if afraid to express what was in their hearts. Observations indicate that for many students, even thinking about “freedom” has become taboo. When asked, “If you had the choice, would you still come here?” their expressions grew heavier. Some lowered their heads, others hesitantly said, “I don’t know,” and one whispered under her breath, “We don’t have the right to choose, so this question is pointless.”
The investigative report’s findings suggest that silence is a normal and accepted practice in this environment. The female students sometimes appeared anxious even in the presence of another girl who, like them, merely asked questions or engaged in conversation, as if only their bodies were present in the madrasa while their minds were fleeing from something intangible. They tried to avoid thinking, choosing, or even hearing their voices in simple conversations. Some had innocent gazes, while others’ eyes were filled with fear and anxiety. Many of these girls held a completely “positive” view of marrying Taliban members, saying, “If you are good, you’ll get a good husband; it doesn’t matter if he’s a Taliban member.”
Educational Content
Subjects taught in these two madrasas include jurisprudence, principles of jurisprudence, Islamic beliefs, Quran memorization, exegesis, recitation, and Arabic grammar. The report highlights, as an example, a lesson on marriage for women, addressing the topic of “individual choice.” The lesson, titled “Guardianship of Men over Women,” is not only taught in classes but also shared in the madrasas’ WhatsApp groups.
In this lesson, the mullah teaching the girls poses a question: “Can a widowed or divorced woman marry without the permission of her father, brother, or guardian? If someone marries without their guardian’s permission, is the marriage valid?” He then answers, stating, “Most non-Hanafi schools of thought believe a woman cannot marry without her guardian’s permission. If she does, the marriage is incomplete and not legally valid.” He attributes this view to a saying attributed to the Prophet of Islam, emphasizing that a girl cannot marry without her guardian’s consent.
He then continues, stating that a minor girl cannot be married without her guardian’s permission, and if such a marriage occurs, it is invalid. He adds, “Consider a girl married off in childhood, which is common in some areas; even in infancy, girls are betrothed. If a father marries off his daughter or arranges a wife for his son at a young age, the marriage is valid under Islamic law.”
The instructor further explains, “At a young age, no one knows if the right decision was made. Therefore, Islamic law grants a special right to a girl married off young. If a girl was married in childhood without the consent of her legitimate guardian—her father or grandfather—but with her brother’s permission, she has the right to annul the marriage later.”
He continues, “For example, if a girl’s brother arranges her marriage in childhood, and upon growing up she finds the husband or his family unsuitable and is dissatisfied, she can go to court and request the marriage’s annulment without needing a divorce from her husband. This applies if the marriage was arranged by someone other than her father or grandfather, such as a brother or uncle. In such cases, the marriage can be annulled. Boys also have the right to divorce in such cases.”
Mandatory Guardianship
In exegesis lessons, the cleric explains that if a girl’s marriage was arranged by her father or grandfather in childhood, she has no right to reject or annul it upon reaching puberty. He calls this “mandatory guardianship,” meaning the legitimate guardian (father or grandfather) has full authority to decide for the girl in childhood, and this decision cannot be changed even after she matures.
Discretionary Guardianship
In one of the exegesis lessons taught at these madrasas, the topic of “discretionary guardianship” is raised. The cleric explains that under discretionary guardianship, a woman or girl can marry without the permission of her father, uncle, or brother, and such a marriage is legally valid. He adds, “While it is preferable under Islamic law for a woman to have a guardian for marriage, if she doesn’t or marries without permission, the marriage is not void.”
Marriage and Divorce in the Madrasas’ Interpretation
The cleric at this madrasa tells the girls in one lesson that matters of marriage and divorce are “very delicate and sensitive.” He says that sometimes, a single “word” can make two people husband and wife. He explains that even if someone jokingly says to an infant girl, “This girl is my wife,” and her guardian confirms it, saying, “That’s fine,” the girl is legally married to that man.
The cleric claims, “One of our classmates was married and had a young daughter, an infant, perhaps one or two months old. This classmate was joking with another. The second classmate said, ‘Congratulations on your daughter; won’t you give her to me?’ The first responded, ‘Go ahead, she’s yours.’ Here, offer and acceptance took place, which are conditions of marriage. If the girl is a minor, as we discussed earlier, since her guardian was present, the marriage is legally binding. Even though they were joking, in matters of marriage, joking has no place. Once said, whether in jest or seriousness, it is accepted.”
The cleric offers a similar interpretation of divorce, stating, “If you jokingly say to your wife, ‘I divorce you,’ the divorce is valid. Joking has no place in marriage and must be taken seriously.”
The cleric says non-Muslims are not granted the right to marry, and God has commanded Muslims not to marry their daughters or sons to non-Muslims. He interprets that marriage, especially decisions about it, lies with guardians, even if the child does not consent. He claims, “A believing girl marrying a believing slave is better than a Muslim girl marrying a free non-believer.” According to him, “It’s better for a Muslim girl to marry a Muslim slave than a free non-believer, as faith and religious belief are more important.”
The cleric claims that before Islam, men’s interactions with women during menstruation differed. According to him, some groups, like Christians, made no distinction between menstruation and other times, engaging in sexual relations without restriction. In contrast, groups like Jews were extremely strict, to the point that during menstruation, they did not eat with women, live in the same room, or even assign a “slave” to prepare special food for them. Thus, among non-Muslim Arabs, interactions with women during menstruation were highly restricted and stringent.
Social Media and Hijab Promotion
Some of these madrasas use the social media platform Facebook for promotional purposes. In a video posted on one madrasa’s Facebook page, a young girl is seen speaking critically to another student, saying, “Fereshta, are you still dressing like this? The world has changed!” In response, the girl, presumably Fereshta, firmly says, “I’ve changed too, not to please others’ eyes but for the satisfaction of my heart and my God.”
In the continuation of this promotional video, a third person enters the conversation, saying, “I’m torn because of your mindsets about whether to wear hijab or not.” In response, the first girl, with a convincing tone, says to her, “You’re a diamond, dear Zahra. Diamonds aren’t always displayed in a showcase; they’re kept and covered because they’re valuable. Hijab is not just clothing; it’s a symbol of dignity.”
Since taking control of Afghanistan, the Taliban have banned girls above the sixth grade from attending modern regular schools and universities and have issued dozens of other restrictive decrees against women and girls.
Source: 8am.media
https://8am.media/eng/burqa-silence-and-forced-marriage-what-do-girls-learn-in-the-taliban-madrasas/
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In The Shadow Of War, Iran’s Women Continue Their Fight For Freedom
29 June 2025
Previously, Outlook dedicated an issue titled “Women, Life, Freedom: A Homage To Those Who Died In Iran,” centering on the women-led protests after Mahsa Amini’s death. Photo: File photo
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To say that war equals hardship and suffering would be a truism, but in the war waged by Israel and the United States on Iran, identities are being reshaped, divisions forced upon people, and alliances forming that overshadow longstanding struggles. What else could explain the attack on Iran's Evin prison, housing women detainees who had waged protests in 2022 against the mandatory hijab—but the brutality of war? Stories of doing the rounds right now, of Iranian women detainees clearing the debris of their shattered prison hospital, then being bundled away to a new location, undisclosed to them, are deeply moving.
Today, with Iran caught in the fire from Israel and the United States, many Iranians have united under a shared sense of Iraniyat, of nationhood. Yet beneath this unity, the currents of resistance—especially the fierce fight led by Iranian women over the hijab—have not disappeared, not forever. Instead, they wait for better times, like a river flowing under ice.
Since the protests erupted following the tragic death of Mahsa Amini—a 22-year-old Kurdish-Iranian woman detained for allegedly violating Iran’s compulsory hijab laws—thousands of women have faced brutal repression for challenging the regime’s control over their bodies. But history shows that repression cannot extinguish calls for autonomy and dignity; that the hijab debate will not be resolved by bombs or brute force.
Previously, Outlook dedicated an issue titled “Women, Life, Freedom: A Homage To Those Who Died In Iran,” centering on the women-led protests after Mahsa Amini’s death. It featured courageous acts—cutting hair, burning scarves, risking arrest—in over 160 cities. The issue chronicled how the hijab became a site of resistance and how the slogan “Woman, Life, Freedom” animated a mass movement. Read more and revisit that powerful edition from April 2023 here:
The accusations, the allegations, the torture in the aftermath of resistance: ElnazSarbarBoczek, an Iranian women's rights activist based in California writes about how the streets actually fell silent in 2022.
When society changes, a silent revolution dawns in cinema, too: GP Ramachandran and MedhaAkam, film critic and gender specialist, respectively, weigh into Abbas Kiarostami'sShrin and Jafar Panahi's Offside, films that foretold a society on the edge of changing.
Years ago, a soccer game in Iran became a national political event as the host country defeated the Israeli team. But politics never left the field, writes Akshay Sawai.
Protest and resistance don't always take the form we expect it to take—but that does not mean it is gone, or over. Seema Guha, senior journalist, looks at the stirring beneath the silences in Iran's protests against the mandatory hijab.
Source:outlookindia.com
https://www.outlookindia.com/national/iran-prison-women-intro-resistance
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When Will the West Stop Exploiting Women’s Rights for Imperial Aims?
FATIMA BHUTTO
JUN 30, 2025
Parnia Abbasi was asleep in her bed when the Israeli missile struck her apartment in Tehran, killing her alongside her family. The 23-year-old poet and English teacher’s final poem was eerily prescient:
It was difficult to retrieve her body because of the severity of the building collapse. Will an international movement of so-called feminists rally for Parnia, the latest in what Iranian academic and politician Zahra Rahnavard called the “civilian victims of…Israel’s woman-killing, child-killing regime”?
Will celebrities who fancy themselves human rights activists coin a slogan in her honor and wear it on a t-shirt, as Meghan Markle did for the ubiquitous ‘Woman. Life. Freedom.’ movement? Will Juliette Binoche and other French luminaries trim a few strands of their hair for Parnia? No. They can only be counted on to shill for women’s rights when it’s not the Western world threatening them. I haven’t heard a peep from Gloria Steinem about women in Gaza or Iranian victims of Israeli aggression.
The joint Israeli–US imperial, regime change obsessed war machine doesn’t operate in a silo. It is not kinetic power alone, rather it fires on multiple fronts: it is hard power joined by media that disseminates its fabulous lies (Iraq has WMDs, Iran was on the verge of developing a nuclear weapon, etc), manufacturing consent for its invasions, culture, and entertainment (those filmmakers and Hollywood stars who, whether they know it or not, are what Mao tse Tung called the ‘useful idiots’ of empire), and it’s feminism that manipulates a genuine desire to support women into justifying illegal wars. Iran is not the first country to be a victim of imperial feminism, and it certainly won’t be the last.
Source:zeteo.com
https://zeteo.com/p/when-will-the-west-stop-exploiting
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Muslim women in Doncaster rally to combat hygiene poverty
By Stephanie Bateman
30 Jun 2025
The donation is part of a nationwide campaign by LajnaImaillah UK to combat hygiene poverty. The items included sanitary products, toiletries, maternity care items, and baby care products.
Rooted in the Islamic principles of charity, compassion, and care for the vulnerable, the campaign reflects the deep commitment of the Ahmadiyya Muslim Community to serving humanity. The Holy Qur’an emphasises the importance of looking after those in need, and members of the Doncaster branch see this initiative as a practical expression of their faith.
Their actions are inspired by the guidance of the worldwide Head of the Ahmadiyya Muslim Community, His Holiness Hazrat Mirza Masroor Ahmad, who has said: “Our faith requires us to be ever ready to wipe away the tears of those who are in distress or hurting in any way. This is the true teaching of Islam.”
Zunaira Mahmood, President of the Ahmadiyya Muslim Association Doncaster, explained the significance of the campaign, saying: “Many women in our communities face the heartbreaking challenge of hygiene poverty, struggling to access basic sanitary products and personal care items essential for health and dignity.
“As women ourselves, we have a unique opportunity to stand in solidarity and bring comfort to those in need.”
Natasha Qureshi, who leads the Service to Humanity (Khidmat-e-Khalq) efforts locally, shared the community’s motivation: “We’ve been overwhelmed by the response from our members. Everyone wanted to help, because we all understand how vital this is. Serving humanity is not just a slogan for us—it’s something we live by. Supporting ECO Edlington means we’re reaching people directly in our community.”
The donations were warmly received by Samantha Siddall (Manager) and Lynn Brookes (Community Engagement Officer) of ECO Edlington, a local organisation that works to support disadvantaged members of the community.
She added: “This collaboration not only brings essential support to those in need but also builds bridges of understanding and cooperation across different segments of society.
“Through such initiatives, the Ahmadiyya Muslim Women’s Association in Doncaster is helping to uphold dignity, meet urgent needs, and live out the true spirit of Islam by serving their fellow human beings with empathy and grace.”
Source:doncasterfreepress.co.uk
https://www.doncasterfreepress.co.uk/business/consumer/cost-of-living/muslim-women-in-doncaster-rally-to-combat-hygiene-poverty-5200283
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Outrage as Muslim Woman, Kazi Amin, Forced to Remove Hijab at Toronto Airport
June 29, 2025
In a distressing incident that once again highlights the discrimination faced by Muslim women in the West, a Canadian Muslim woman named Kazi Amin has been forced to remove her hijab at Toronto International Airport after being denied boarding unless she uncovered her hair in public — a clear violation of her dignity and religious rights.
Amin says she was returning home with her family from a family visit and had already cleared all security checks when an airline staff member suddenly demanded she remove her hijab, claiming her passport photo did not match her current appearance. The employee ignored the fact that the hijab is a religious obligation that cannot simply be removed in public spaces.
Amin’s family says she was not offered a private room for identity verification as required by Canadian regulations. Instead, she was given an ultimatum: remove the hijab publicly or miss her flight — an act the family describes as a humiliating and blatant human rights violation.
Her daughter, Afsara, expressed her anger, asking, “If I dyed my hair, would they ask me to change it back to match my photo? It’s absurd!” highlighting the illogical basis of the demand. Although the airline later issued an apology, public outrage has grown on social media, with calls for accountability, proper staff training, and measures to prevent such incidents from happening again.
Source:shiawaves.com
https://shiawaves.com/english/human-rights/128243-outrage-as-muslim-woman-forced-to-remove-hijab-at-toronto-airport/
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Muslim Women To Lead Peacebuilding Efforts In Sulu: UNDP Organised Dialogue
JUN 30, 2025
JOLO, Sulu — The Bangsamoro Women Commission (BWC)–Sulu is strengthening the role of Muslim faith-based women leaders in peacebuilding and governance through a Women, Peace, and Security (WPS) Dialogue held on June 25 in this town.
Organized in partnership with the Office of Deputy Minister Don Arbison Loong and the United Nations Development Programme (UNDP), the dialogue brought together women leaders from various Islamic organizations across Sulu to amplify their voices in policymaking and conflict resolution.
“Open dialogue is essential for building peaceful societies. Effective governance starts with women’s leadership within their homes—a foundation for broader societal change,” said BWC-Sulu Commissioner Nurunnihar Mohammad.
The event is part of BWC’s continuing efforts to implement the Regional Action Plan on Women, Peace, and Security (RAPWPS), a six-year framework aimed at addressing the specific needs of women in BARMM’s conflict-affected communities.
UNDP representative Jazelle Lim emphasized the importance of faith-based networks and Islamic teachings in advancing the WPS agenda.
“We aim to strengthen the women’s network, introduce key Islamic teachings, and engage with participants on the Women, Peace and Security agenda to inform future collaborations,” Lim said.
Ustadza Nur-in Hapas, president of the Norounnisah Organization Inc.—a BWC-accredited women’s association—highlighted Islam’s principles of gender equity and urged women to integrate these teachings into community leadership and advocacy.
Participants included ISAL instructors, Ummahats (mother-learners), and members of Nourounnisah chapters from Jolo, Maimbung, and Pangutaran, as well as other local faith-based women’s groups.
During an open forum, attendees shared their experiences and proposed strategies to strengthen women’s roles in governance and conflict transformation.
Source:bangsamoro.gov.ph
https://bangsamoro.gov.ph/news/latest-news/bwc-empowers-muslim-women-to-lead-peacebuilding-efforts-in-sulu/
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Saudi Arabia’s Overall Unemployment Falls To Just 2.8 Per Cent, With Women Leading The Charge
June 29, 2025
The unemployment rate among Saudi nationals dropped to an all-time low of 6.3 per cent in the first quarter of 2025, marking the lowest level since the Kingdom began publishing labor force data, according to the latest figures released by the General Authority for Statistics (GASTAT).
This historic decline was largely attributed to Saudi women's increasing participation in the labor market and ongoing labor market reforms under Vision 2030.
The female unemployment rate fell to a record-low 10.5 per cent, a year-on-year drop of 3.6 percentage points.
Meanwhile, the labor force participation rate among Saudi women increased by 0.3 percentage points to 36.3 per cent, while the employment-to-population ratio rose by 0.7 percentage points to 32.5 per cent.
The unemployment rate among Saudi men also continued its downward trend, falling slightly to 4.0 per cent, a year-on-year decline of 0.2 percentage points.
Across the broader labor market, including both Saudis and non-Saudis, the overall unemployment rate fell to 2.8 per cent in Q1 2025, compared to 3.5 per cent during the same quarter a year earlier.
What is driving Saudi Arabia’s reduced unemployment rate
Women’s economic empowerment initiatives were a major factor in the unemployment decline in Saudi Arabia. The labor force participation rate for Saudi women increased to 36.3 per cent, while their unemployment rate dropped from 14.1 per cent to 10.5 per cent over the past year.
Among young Saudi women aged 15–24, participation rose to 18.4 per cent and the employment-to-population ratio reached 14.6 per cent, which shows early career engagement.
For core working-age Saudis (25–54), the employment-to-population ratio rose to 65.9 per cent, while labor force participation increased to 69.6 per cent. Unemployment for this group declined to 5.4 per cent.
Although labor force participation among young Saudi men (15–24) declined to 33.0 per cent, their unemployment rate also dropped to 11.6 per cent, which signals that many who remain active in the job market are securing positions. However, one of the points of concern remains as youth employment, as the employment-to-population ratio for this group also fell to 29.2 per cent
Among older Saudis (55+), both labor force participation and unemployment rates dropped compared to Q4 of 2024.
Vision 2030 Goals Recalibrated
Having achieved its Vision 2030 unemployment target of 7 per cent in 2024, the Saudi government has revised its target to 5 per cent by 2030.
The International Monetary Fund, in its latest review, commended the labor market reforms that enabled this achievement.
How Saudis search for jobs
The GASTAT report also highlighted the most popular job search methods. Around 75.8 per cent of job seekers directly approached employers, followed closely by 74.6 per cent who used the national unified employment platform, Jadarat.
In addition, 64.5 per cent reported posting or updating their CVs on professional social media platforms.
Source: indiatimes.com
https://economictimes.indiatimes.com/news/international/saudi-arabia/saudi-arabias-overall-unemployment-falls-to-just-2-8-per-cent-with-women-leading-the-charge/articleshow/122145034.cms?from=mdr
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Iraq women’s national team suffer heavy loss to Thailand after historic first win
June 29, 2025
Chiang Mai, Thailand (IraqiNews.com) – The Iraqi women’s national football team suffered a heavy 7-0 defeat to hosts Thailand on Sunday (June 29, 2025) in their third match of the Asian Cup qualifiers’ second round.
Playing in Chiang Mai, the Iraqi side, ranked 176th in the world, faced a formidable opponent in 46th-ranked Thailand. The hosts led 3-0 at halftime before adding four more goals in the second half to secure the victory.
The tough result comes just days after the team made history. Last Thursday, the Iraqi women’s team recorded their first-ever victory, beating Mongolia in a thrilling 5-3 match. Their campaign began with a 0-0 draw against Timor-Leste.
This tournament has provided a mix of valuable experience and milestone achievements for the developing Iraqi squad. Their qualifying campaign will conclude with a final match against India next Wednesday.
Source: iraqinews.com
https://www.iraqinews.com/sports/iraq-women-national-team-loss-thailand-historic-win-mongolia/
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URL: https://newageislam.com/islam-women-feminism/burqa-silence-marriage-taliban-madrasas/d/136030