Iran Wages War Against Women with Draconian New Hijab Law
New Age Islam News Bureau
14 December 2024
· Iran Wages War Against Women with Draconian New Hijab Law
· Rina Amiri: Our Efforts, For Afghan Women, Over The Last Three And A Half Years Have Not Been Effective
· Concierge By Day, Embalmer At Night: Zainab Ash ShughraAmer, The Trailblazing Muslim Woman Redefining Death Care In Singapore
· ‘Inclusion Of Muslim Women On Waqf Boards A Progressive Step’: Salman Khurshid
· 14th Annual Gala Unveils The Next Chapter For Muslim Women’s Coalition
· Young Chinese Woman In Hyderabad Handed Over To FIA For Repatriation
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/iran-wages-women-hijab-law/d/134029
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Iran Wages War Against Women with Draconian New Hijab Law
December 13, 2024—
Hijab Mandated in All Spheres of Life, Cementing Gender Apartheid in Iran
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With the full text of the Islamic Republic’s new Law to Support the Family by Promoting the Culture of Chastity and Hijab finally released (see CHRI’s full English translation), its draconian punishments, mandated compliance in all spheres of life, and use of citizen informers and enforcers reveal the full extent of the government’s desperate and dangerous measures to re-assert its control over Iranian women, the Center for Human Rights in Iran (CHRI) said in a statement today.
That control was challenged during the 2022 Woman Life Freedom protests that roiled Iran, and by the continued refusal by many Iranian women to wear the hijab, which they see as the preeminent symbol of the Islamic Republic’s repressive and discriminatory treatment of women.
This law, approved by Iran’s Guardian Council in October and submitted to the government for implementation in December, is the Islamic Republic’s answer to their challenge: it will wage war on the women of Iran in every corner of public life: fining, firing, lashing, and imprisoning women—and their supporters—who refuse to submit. The new law even mandates the death penalty for certain hijab-related offenses.
“The repressive control that Iran’s new hijab law imposes on women in all spheres of life—social, political, economic, and financial—means the Islamic Republic has fully embraced a system that goes beyond gender discrimination, it is gender apartheid,” said Hadi Ghaemi, CHRI executive director. “The international community should recognize this and condemn it as such.”
“Iran’s hijab law is not only an extreme violation of women’s rights, it will also create the conditions for grave violence against women,” Ghaemi said. “Its scope is so wide that the government is relying on citizen enforcers to ensure compliance, which is a set-up for vigilante violence against the women of Iran.”
The law stipulates draconian punishments for noncompliance with the mandatory hijab,
Loss of access to essential government and business services
Closure of businesses or organizations and firing of managers
Execution, if the offense includes spreading “corruption and prostitution” on a large scale. (Anti-hijab activists have previously been prosecuted under prostitution charges.)
In addition to requiring intensified electronic surveillance in all public spaces to identify violators, the law also seeks to turn citizens into spies. It requires everyone, from cab drivers to business owners to civil servants and managers, to monitor and inform on women who are not complying with the forced hijab—or risk being punished themselves. It requires students and teachers to be judged by their hijab compliance, not by their performance. Cultural figures in the arts and sport and social influencers who challenge compliance are harshly punished.
Perhaps most dangerously, its use of civilian enforcement will encourage vigilante violence. Women in Iran who reject the hijab or other measures of gender control are already subjected to brutal violence—by the police and interrogators in detention centers, by Basij militia members who infiltrate peaceful protests, and by male family members who believe women have “dishonored” them. This law gives a free hand to vigilantes to act with impunity against women challenging forced hijab, under the pretext of encouraging law enforcement. It explicitly states in Article 59 that such enforcers cannot be “held accountable for carrying out an obligation under Sharia.”
“The hijab law is desperate in its scope, trying to turn citizen against citizen in the face of widespread societal rejection in Iran of mandatory hijab and the repressive control of women,” said Ghaemi, “but it will only widen the gulf between state and society in Iran.”
While some government officials, clearly fearful of the societal reaction to this oppressive law, are still debating its implementation, the hijab law is now the law of the land in Iran. It directly contradicts earlier pledges by administration officials—including by Iranian president Masoud Pezeshkian—to end arrests for hijab noncompliance. It is also a profound violation of Iran’s obligations under the International Covenant on Civil and Political Rights (ICCPR).
CHRI calls on the UN and all Member States to urgently:
Publicly and forcefully condemn this deeply discriminatory law, which is in blatant violation of Iran’s obligations under international law;
Demand that Iran rescinds this legislation and cease its mandatory hijab policies, which are inherently discriminatory and violate women’s rights;
Drop all charges and release all individuals who have been punished or imprisoned for defying or protesting against the country’s mandatory dress code.
Support the codification of gender apartheid in the proposed Crimes Against Humanity treaty.
Full English Translation of the Hijab Law
A PDF of the full English translation by CHRI of the Islamic Republic of Iran’s new hijab law can be accessed here.
Lawyer: “All the provisions of this law severely contravene fundamental principles”
SaeidDehghan, a prominent human rights lawyer and Director of the Parsi Law Collective, offered these comments on the law:
“The definitions of criminal conduct in the hijab law’s articles are extremely broad, providing huge discretion to security-focused judges. For example, Article 38 states that a person who ‘performs any behavior that is typically considered to be promoting [hijab removal]’ is subject to severe fines, bans on leaving the country, and if repeated, as much as two to five years’ imprisonment.
“The law’s financial penalties, with its escalating fines for repeat offenses, are intended to drain the financial resources of those who oppose mandatory hijab laws, discouraging them from continuing this form of civil disobedience.
“The charge ‘corruption on earth’ is extraordinarily dangerous in the Islamic Republic, because it carries the death penalty. This hijab law not only stipulates lengthy prison sentences for those persistently opposing mandatory hijab and encouraging others to do so, in cases where such actions lead to ‘widespread corruption’ the punishment is escalated to execution under the ‘corruption on earth’ charge.
“Nearly all the provisions of this law severely contravene fundamental principles, such as Article 9 of the Iranian constitution, which prohibits legislation that undermines citizens’ freedoms even in the name of national sovereignty. In addition, it violates the principle of individual accountability, as the law imposes penalties on individuals for the actions of others. It also imposes disproportionate penalties; citizens opposing mandatory hijab can be sentenced to long imprisonment or even execution, which are grossly disproportionate to their actions.”
Key Provisions of the New Hijab Law
Below are some of the hijab law’s key provisions, with monetary fines based on amounts that were set by the Iranian government in June 2024, which are subject to changes according to the country’s inflation rate.
The highlighted articles are presented in the order of the law’s articles, and not in the severity of the punishments. CHRI has not provided US dollar amounts, as the conversion rate continuously changes over time. For USD amounts at the time of this December 2024 writing, the conversion rate is 72,900 tomans per USD.
Article 1 equates removing the hijab with nudity and indecency and defines “immodesty” in vague and subjective terms that can be applied arbitrarily, noting that it can refer to “any type of behavior, speech, and sensual movements that violate Islamic law.”
The clothing and fashion industry (Art. 5), the film and television production industries, the advertising industry, and the book publishing industry (Art. 7-2), and other industries must all strictly conform to the law.
Teachers will be selected on the basis of their observance of hijab (Art. 10-4)
Hijab compliance will be “key” in selecting students to universities (Art. 11-7 and 12-5)
Licenses of organizations and NGOs that promote removal of the hijab will be revoked, and managers or board members who do not comply will be dismissed. (Art. 14-7)
Public spaces, including parks and public transportation, will be continuously monitored. (Art. 17-8)
Licenses of athletic organizations and public associations that “encourage the removal of the hijab” will be revoked. (Art. 19-4)
The police will strengthen “smart systems” to identify “perpetrators” using tools such as fixed and mobile cameras and artificial intelligence. (Art. 29-1)
The police will employ “trusted personnel” in the “streets, public places, businesses, vehicles and cyberspace” to report violators; the only requirements of these “personnel” are that they be married Muslims committed to the Islamic Republic. (This will promote vigilante violence.) (Art. 29-3)
Anyone cooperating with governments, media, or foreign groups or individuals in promoting hijab removal will be sentenced to 5 to 10 years’ imprisonment and fined from 330 million to 500 million tomans, unless the crime falls under Article 286 of Iran’s Islamic Penal Code, which includes spreading corruption and prostitution on a large scale and other offenses that are considered “corruption on earth” and thus punishable by death. (Prominent anti-hijab activists have previously been prosecuted under manufactured prostitution charges.) (Art. 37)
Anyone sending audio, video, content or photos to foreign governments, media, groups or individuals will be sent to prison for 2 to 5 years and fined 165 million to 330 million tomans. (Art. 37, Note 4)
Owners of virtual and non-virtual businesses promoting hijab removal will be fined 330 million to 500 million tomans (about 8 to 12 times the monthly salary of a skilled worker in Tehran) or payment of two months of the annual income of the business, whichever is greater, and banned from leaving the country for up to two years. (Art. 40)
Anyone who has “fame” (e.g. an artist, athlete, or other influential figure) or is a “social influencer” who violates the hijab law in real or cyberspace will be sentenced to the punishment prescribed for the crime committed, plus fined from 500 million tomans up to 920 million tomans. If repeated, the fine can double. They will also be banned from professional activities for up to six months, banned from leaving the country for up to two years, and banned from online activities for two years. (Punishments increase in subsequent cases.) (Art. 42)
Any person (male or female) in public with immodest clothing, in real or virtual spaces, will be fined 6.7 million tomans. In a second instance, in addition to the first fine, an additional fine of 120,000 tomans will be imposed. In the third instance, a fine of 20 million to 80 million tomans will be imposed, and in the fourth instance, a fine of 80 million to 165 million tomans. After four times, they can be sentenced to two to five years in prison. (Art. 48)
Any person (male or female) who appears in real or virtual public spaces “in nudity or in clothing considered nudity” (the law equates hijab removal with nudity) will be immediately arrested and sentenced to imprisonment from 5 to 10 years or fined from 330 million tomans up to 500 million tomans. In the event of a repeat offense, the penalties are increased. (Art. 49)
Any woman who uncovers her hijab in public, including online, in the first instance will be fined 5 million tomans. For a second offense, an additional 10 million tomans fine will be imposed. In a third instance, she will be fined 20 million to 80 million tomans, and in a fourth instance she will be fined 80 million to 165 million tomans. After four times, she will be sentenced to a fine of more than 920 million tomans, confiscation of all her properties, and dissolution of her legal entities. (Art. 50)
Cars whose driver or passengers do not comply with hijab will be fined 1.7 million tomans. (Art. 54)
Taxis must incorporate systems that allow drivers to report passengers who violate the hijab law. Only if the driver reports a passenger violating the law to the police, will they be exempt from paying the fine. (Art. 54, Note 2)
Managers of transportation companies must equip all vehicles under their management with surveillance tools. (Art. 55)
Failure to pay any fines will result in denial of the following services: passport issuance/replacement; car license plate services; permits to exit the country; release of impounded vehicles; issuance or replacement of a driver’s license. (Art. 56, Note 1)
If a fine cannot be collected, the convicted person will be prevented from accessing their banking services. (Art. 56, Note 4)
Any person who “harasses” women wearing the hijab in public will be sentenced to two to six months’ imprisonment and up to 74 lashes.” (Art. 58)
Regarding citizen enforcers who “encourage good and forbid evil,” the law states “no one can be held accountable for carrying out an obligation under Sharia,” thereby giving vigilantes immunity for their actions against women. (Art. 59)
All government agencies and persons providing services to the public, such as banks or transportation companies, business owners and local officials, must provide the images of their cameras to the police in order to identify violators. (Art. 64)
Anyone who sells clothes not in compliance with the law, will be sentenced to up to 2 months in prison and 74 lashes. (Art. 67)
Even Some Islamic Republic Leaders Speak Out Against Law
The new law has not been without its critics amongst the official establishment and the clerical elite in Iran. For example:
Ayatollah Mostafa Mohaghegh-Damad, the head of the Islamic Studies Group at the Academy of Sciences of Iran, wrote to the country’s senior Shia theologians on December 2, 2024:
“Many articles of this law are not only unenforceable but will also have the opposite effect in terms of effectiveness in the sacred matter of chastity and proper hijab, and will even cause hatred of religious teachings among the younger generation and the unwanted abandonment of the Islamic homeland by some compatriots. In meetings with government officials, the country’s senior authorities have repeatedly reminded us that the issue of hijab should be pursued through cultural means, not by sticks and whips…”
Masoumeh Ebtekar, Iran’s former vice president for women and family affairs, said in an interview on December 2, 2024:
“This entire law is about criminalization [of women]. …For forty-four years you have seen this method has not worked and only gotten worse, and it has had, and will continue to have, very serious consequences for the country, the state, and society. You still want to repeat this mistake and you think you can solve problems through coercion and force.”
Alireza Amani, head of the Iranian Bar Association in Gilan province, said on December 3, 2024:
“This law was drafted behind closed doors. In the process of passing it, its supporters have tried to expose not only society, but also the judiciary and government, to a phenomenon in which they had no role or vote.… Such a law, at least in its current form, has no support except for the few people who have approved it….”
Iranian President Masoud Pezeshkian said in an interview on December 2, 2024:
“There are too many questions about the enforcement [of the hijab law] for me, who must implement it… Will society accept this? … We must not do something that will cause discontent …An unjust law will not be enforced, and if it is, it will create discontent.”
The International Community Must Support Iran’s Women
“The subjugation of women is at the heart of the Islamic Republic’s governance. Yet despite relentless violence and punishment by the authorities, women in Iran continue to resist the Islamic Republic’s systemic discrimination and repression,” Ghaemi said.
“Governments worldwide must demand the repeal of this hijab law. As the international community considers resuming negotiations with Iran, the human rights crisis in Iran—and in particular, its deeply repressive and discriminatory treatment of women—must be equally prioritized and addressed in parallel with other issues,” Ghaemi added.
Source:iranhumanrights.org
https://iranhumanrights.org/2024/12/iran-wages-war-against-women-with-draconian-new-hijab-law/
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Rina Amiri: Our Efforts, For Afghan Women, Over The Last Three And A Half Years Have Not Been Effective
ByFidel Rahmati
December 14, 2024
Rina Amiri, the U.S. Special Representative for Afghanistan’s Women, spoke at a conference in Spain about the deteriorating situation for Afghan women.
She emphasized that despite international efforts over the past three and a half years, the condition of Afghan women has only worsened. Amiri stated, “Please do not weaken each other. We must unite and support one another, even when we have differences.”
The conference, titled “Listen to Us,” took place on Friday in Madrid at the Spanish Foreign Ministry. It was attended by the Spanish Foreign Minister, over fifty Afghan women’s rights activists, and special representatives from various countries. The goal of the gathering was to examine the state of women’s rights in Afghanistan and to garner international support for improving their conditions.
Amiri’s remarks highlight the growing concern over the lack of progress in addressing the needs and rights of Afghan women, particularly since the Taliban’s return to power.
Despite continued global advocacy and humanitarian efforts, Afghan women remain under increasing repression and face limited access to education, healthcare, and employment opportunities.
The conference also provided a platform for Afghan women activists to voice their struggles and call for greater global action. It underscored the importance of solidarity and unity among women’s rights groups, international organizations, and governments to pressure the Taliban regime to uphold basic rights for women.
Rina Amiri’s message resonates as a call for renewed commitment to Afghan women’s rights and a reminder of the power of collective action. With the situation continuing to deteriorate, it is essential for the international community to remain steadfast in its support for Afghan women, ensuring that they are not forgotten in the face of political instability and ongoing conflict in the region.
Source:khaama.com
https://www.khaama.com/rina-amiri-our-efforts-over-the-last-three-and-a-half-years-have-not-been-effective/
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Concierge By Day, Embalmer At Night: Zainab Ash ShughraAmer, The Trailblazing Muslim Woman Redefining Death Care In Singapore
14 Dec 2024
Zainab Ash Shughra Amer is the first Muslim woman embalmer — and currently the only one — in Singapore. It is understood that there are no Muslim women embalmers in Malaysia too. — Picture from TikTok/doktermayat7
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SINGAPORE, Dec 14 — Working as a concierge at a firm in Singapore requires Zainab Ash ShughraAmer to be adept at interacting with and handling various requests from clients.
However, once office hours are over, this 39-year-old woman steps into an entirely different “world” — a cold, sombre room where the atmosphere is heavy with silence, broken only by the hum of a machine as Zainab and her assistant go about their work.
Before them, a body covered with a cloth lies on a steel table. “Sorry,” murmurs Zainab as she lifts the cloth, but she knows her apology will go unanswered as the life of the person whose body lies before her ended several hours ago. Her eyes scrutinise the body, watching the body’s yellowish pale skin gradually turn reddish.
“Yes, I handle the deceased, especially the embalming process and preparing the body, whether for repatriation to the country of origin (if the deceased is a foreigner) or for burial,” she said when interviewed by Bernama here recently.
As a matter of fact, Zainab is the first Muslim woman embalmer — and currently the only one — in Singapore. It is understood that there are no Muslim women embalmers in Malaysia too.
Zainab embalms the bodies of Muslims and non-Muslims. In the case of Muslims — since embalming is not allowed in Islam — her services are only required if the deceased is a non-citizen and has to be repatriated to the country of origin.
This writer got to know Zainab through TikTok, where she shares, among other content, video clips of her carrying out her duties as an embalmer on her account doktermayat7.
She said her daily schedule has been quite tight since she became a certified embalmer more than a year ago.
“My services are in demand because there are no other Muslim women embalmers here (in Singapore). In fact, during the last Hari Raya, I received a call asking me to take care of two bodies,” she said, adding that most of the bodies she handles involve medical tourists and domestic workers from neighbouring countries.
“There have also been times when I was called to embalm not the complete body but amputated body parts,” she said, adding she once embalmed three bodies in a single night.
Dignity
Zainab pointed out that her field of work requires her to have immense mental strength, empathy and a deep sense of humility as she is providing a service to bodies that can no longer express pain or discomfort.
“From an Islamic perspective, we are required to handle the deceased with care and gentleness, as every touch can ‘hurt’ the body just as it would when alive.
“This is why I always make it a point to apologise whenever I perform any procedure on a body. The deceased’s modesty must also be protected by ensuring the body remains covered with a cloth at all times,” she added.
According to Zainab, non-Muslim embalmers, in general, tend to leave bodies uncovered to allow easier inspection of the flow of formalin solution, which gives the skin a reddish hue.
She said one of the reasons that motivated her to enter this field was to ensure that the dignity of the deceased, particularly Muslims, is not compromised.
“Like most Muslims in my country, I initially knew nothing about embalming. Previously, I used to volunteer to wash the bodies of deceased Muslim women at Ihsan Casket.
“Then one day, my friend who runs an international funeral management company suggested I become an embalmer, considering the factors I mentioned earlier.
“At first, I was sceptical but after researching and reading about embalming, I felt a sense of responsibility to pursue this field,” she said, adding one of her main reasons for taking up embalming was to ease the process of managing the remains of family members who pass away in foreign countries and need to be repatriated.
Zainab’s journey to becoming a certified embalmer was not without challenges as no institutions in her country offer courses in this field.
“There are none in Malaysia either while the licenses issued by institutions in Indonesia are not recognised by most countries,” she said.
Zai eventually decided to train in embalming at the Philippine Embalmers and Undertakers Review and Training Centre in Manila in early 2023. This institution offers licenses recognised globally.
“I’m actually quite fearful by nature. Even seeing a cockroach can make me scream and my mother understands this about me well. So, she was the one who was most worried when I expressed my intention to learn embalming,” shared the mother of five children, aged three to 15, with a laugh.
Certification
After completing her six-month training stint in Manila, Zainab returned to Singapore in August 2023, only to face another challenge: obtaining accreditation or permission to practice as an embalmer in the island nation.
To achieve this, she needed to complete hands-on training and embalm at least 25 bodies at a local funeral home, but no institution was willing to accept her.
“I faced difficulties during my practical training because most funeral management centres were unwilling to accept Muslims. When I visited their premises and expressed my intention to conduct practical sessions, they were hesitant, because to their knowledge, Muslims do not embalm bodies.
“But I did not give up and approached SFS (Singapore Funeral Services) in Tao Payoh. SFS not only accepted me but also welcomed the idea of more Muslim women entering this field.
“There, I completed the required embalming within just a month and earned my certification as an embalmer in Singapore,” said Zainab, who offers her embalming services on a freelance basis.
To raise awareness about the embalming process among the Muslim community in Singapore, Zainab shares her knowledge on social media as well as through talks at mosques and schools. She is also invited by radio stations, podcasters and others to talk on this subject.
“Not everyone accepts my profession, especially those over 70 years old who believe I am ‘torturing’ the deceased. In fact, some even asked the mosque authorities to advise me to leave this job,” she said.
Although disheartened by such reactions, Zainab understands that embalming remains a taboo subject among the Muslim community, particularly among the older and more conservative individuals.
“I try to explain the importance of embalming, especially for those who pass away abroad and need to be repatriated. Countries like South Korea, China, Japan and Taiwan don’t allocate burial plots for foreigners.
“Even if there are such options (for burial), not all regions have wakaf land, and, if buried on non-wakaf land, there is also the need to consider the annual fee.
“Usually, when a (Muslim) foreigner dies in these countries, the options are either cremation or embalming for repatriation. This is where the role of a Muslim embalmer becomes crucial,” she explained.
Costly
Zainab also stressed that it is preferable for the body of a Muslim to be buried in the country where the deceased passed away, provided it is allowed and wakaf burial land is available.
“It should be noted that the embalming process can cause harm to the body, but it is necessary (in the case of remains that have to be repatriated to the native country of the deceased) as it’s an international flight requirement. If we need a passport to travel abroad, the deceased’s body requires an embalming certificate to get clearance from Immigration.
“Furthermore, the cost of embalming is very high. For example, embalming a body for repatriation from Batam, Indonesia, to Singapore can cost up to S$6,000 (RM19,800),” she said.
Elaborating on the embalming process, Zainab said an incision is made — usually in the neck because it is easier to locate a vein there — to inject formalin.
“The solution is pink in colour, so as it flows into the body through the veins and pushes out the blood, you’ll see the pale body regain a reddish hue, similar to living skin,” she explained.
The process can take anywhere from 45 minutes to over an hour, depending on the size of the body.
Dismissing claims that internal organs are destroyed, Zainab said what actually happens is that the fluids are suctioned out from within the organs such as the lungs, stomach, heart and intestines.
“For this, we use a tool known as trocar. It might look like we’re stabbing the organs, but we’re not. We have to insert the trocar forcefully because the body is usually stiff, making it challenging to perform the procedure,” she added.
When asked how other Muslim women view her career, Zainab said many have expressed interest in following in her footsteps, only to reconsider when they learn they have to get used to the smell of blood first.
“Many can’t handle this. They don’t realise that after we die, our bodies emit an odour as decomposition begins.
“During the embalming process, the smell of blood and decomposition is very strong, and those who can’t endure it may faint,” she said, recalling an instance when a friend was forced to withdraw from the practical training course after she fainted the first time she entered the mortuary to do the procedure.
Challenges
Like others in her line of work, Zainab too is often asked if she had any eerie experience whilst carrying out her work.
“There have been incidents but I consider them as tests. To avoid any untoward situation, I always make sure I am ‘clean’, perform ablutions and recite the first five verses of Surah Al-Mulk before starting work,” she said.
However, Zainab said her biggest challenge is not the possibility of encountering a supernatural occurrence but the job’s emotional toll on her.
“It’s emotionally exhausting and there was a time I wanted to quit... this happened while I was still training in Manila,” she said.
She said her heart would ache when she heard the cries of grieving families outside the mortuary.
“I found it particularly heartbreaking handling the bodies of infants. But I reminded myself that this is a responsibility, a communal obligation, so I pushed through to complete my course,” she added.
Recalling an experience involving the body of a pilot who died when his small aircraft crashed in Manila, Zainab said the plane had crashed in a forest during the rainy season and caught fire, while the body was submerged in water for seven days before being recovered.
“You can imagine the condition of the body and the smell. It was impossible to embalm. But the pilot’s mother insisted that her son’s body be embalmed and prepared like any other intact corpse. I was alone in the mortuary doing some work then when I heard the mother arguing with the manager of the (funeral services) centre outside.
“At the same time, I heard knocking sounds coming from the steel coffin containing the pilot’s remains. The knocking grew louder and louder.
“Only God knows how I felt. I left the room, trembling all over,” she recounted with a nervous laugh.
In the end, the pilot’s mother relented and agreed to have her son’s body cremated without undergoing the usual embalming process required for Christian burials.
According to Zainab, her scary experiences in Manila were far more intense than anything she has encountered in Singapore, which she described as only “mildly spooky”.
She also said her children are fully supportive of her work and she even hopes they will take up embalming.
“We never know where we might pass away, and ideally, we’d want family members to handle everything if we die abroad,” she said. — Bernama
Source:malaymail.com
https://www.malaymail.com/news/singapore/2024/12/14/concierge-by-day-embalmer-at-night-the-trailblazing-muslim-woman-redefining-death-care-in-singapore-video/159756
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‘Inclusion Of Muslim Women On Waqf Boards A Progressive Step’: Salman Khurshid
By Zubair Amin
December 13, 2024
Senior Advocate Salman Khurshid, at the Legally Speaking dialogue, shed light on the constitutional and societal implications of the Waqf Act. Among the various points discussed, Khurshid lauded the inclusion of Muslim women on boards as a “progressive step.” He examined the proposed amendments to the Waqf Bill and their potential impact on governance, democratic values, and Islamic jurisprudence.
Inclusion of Muslim Women
One of the highlights of Khurshid’s address was his endorsement of the mandatory inclusion of Muslim women on Waqf boards, a key provision in the proposed bill. Reflecting on the historical roles of women in Islamic society, he remarked, “Women have always played significant roles, and this reform aligns with progressive principles.”
However, Khurshid emphasized that such reforms must be implemented transparently to ensure fairness and effectiveness.
While supporting the inclusion of women, Khurshid expressed reservations about another provision in the bill that proposes replacing elected Waqf board members with government-appointed individuals. He warned that this measure risks replacing democracy with autocracy unless a transparent, bipartisan process is adopted. “Reforms should enhance democracy, not erode it,” he asserted, emphasizing the need for accountability and balance in governance.
Understanding Waqf and its Socio-Economic Role
Khurshid provided a nuanced explanation of the Waqf institution, highlighting its religious, social, and economic dimensions. Protected under constitutional provisions like Article 26, Waqf serves as a safety net for indigent members of society. However, it is often misunderstood, he noted. “In India, we seem to know less about each other’s religions today than we did in the past, despite living in an age of information,” Khurshid remarked.
He also discussed the cultural differences between Islamic and Hindu traditions in addressing societal obligations. While Hindu traditions emphasize honoring parents and ancestors, Islamic traditions prioritize the welfare of progeny, a key factor in the controversy over inheritance-related provisions in the bill.Khurshid expressed concerns over the proposed removal of provisions related to inheritance rights and the questioning of the long-standing legal principle of “lost grants.” This principle allows properties historically used as Waqf to be recognized as such despite lacking documentation. “These changes could alter the foundational jurisprudence of Waqf,” he cautioned.
Regulation vs. Constitutional Safeguards in Waqf
Another critical aspect of the discussion revolved around the government’s proposals to grant district collectors greater authority and involve the Comptroller and Auditor General (CAG) in auditing Waqf properties. While regulation is essential, Khurshid raised questions about the constitutional and political implications of these measures. “Regulation must not come at the cost of constitutional safeguards or democratic values,” he said.Khurshid acknowledged the importance of reform in making Waqf institutions more efficient and inclusive. However, he emphasized the need to balance such reforms with respect for tradition and constitutional principles. “The inclusion of women is commendable, but every step must be guided by transparency and fairness,” he reiterated.
Source:newsx.com
https://www.newsx.com/india/inclusion-of-muslim-women-on-waqf-boards-a-progressive-step-salman-khurshid-speaks-on-constitutionality-of-the-waqf-act-at-legally-speaking-dialogue/
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14th Annual Gala Unveils The Next Chapter For Muslim Women’s Coalition
Dec 13, 2024
The Muslim Women’s Coalition’s 14th annual gala at the elegant Marcus Center Bradley Pavilion was attended by over 365 guests and live streamed on MWC’s facebook page. This year’s theme, Next Chapter: The Journey Ahead is a nod to the organization’s new name (dropping Milwaukee), color palette and logo design, website and rebranding, as MWC expands its physical footprint.
In the program booklet, MWC Executive Director and Founder Janan Najeeb stated, “We will continue to work tirelessly to build an equitable, inclusive Wisconsin that welcomes all people. We will continue to impact lives by amplifying voices, creating opportunities for collaboration and unity, and standing up for justice whenever and wherever we can.”
Emceeing the sold out event was comedian, attorney and celebrity matchmaker, Yasmin Elhady. Known for her humor and commitment to social impact, particularly as an advocate for refugee and women’s rights, her dry wit kept the evening lively and fun.
Ameen Atta performed the Quran recitation and Kevin Giglinto, president and CEO of Marcus Performing Arts Center, warmly welcomed everyone to the Bradley Pavilion.
Guest speakers represented individuals, groups, institutions, and organizations whose partnerships helped MMWC chart their path and create a better future. Among them in order of appearance, was Karin Tyler, operations manager for the City of Milwaukee office of Community Wellness & Safety, Dr. Jose Trejo, principal at South Division High School, Muntas Osman, senior at South Division, Dr. Paul Trebian, CEO and president of the International Institute of Wisconsin, Dr. Rev. Richard Shaw, St. Matthew C.M.E. Church, president of Milwaukee Innercity Congregations Allied for Hope, Basema Yasin, program coordinator, Our Peaceful Home, MWC Buddy Program participants, Ibrahim Amiri and Sumaya Rahimi, Geraud Blanks and Maureen Post, managing partners, Culture x Design.
Two awards were given during the program. Adela Delic accepted the Volunteer of the Year acknowledgment for her commitment to the Buddy Program. The Together, We Can award went to UWM Popular University for Palestine for their encampment started on Mitchell Hall lawn to urge UW-Milwaukee to end its complicity in Israel’s ongoing genocide and occupation of Gaza and Palestine.
Culture x Design managing partners, Geraud Blanks and Maureen Post, walked through their MWC rebrand and marketing campaign with visuals of billboards and a short video. Their tag line “to bridge cultures and build a vibrant, thriving Milwaukee. Together, we celebrate the diversity and resilience that make our community stronger” is part of the MWC journey ahead…
The mission of MWC was expressed throughout the evening by diverse community leaders, partner organizations and program beneficiaries. It was an appreciation of the work of the MWC team and leadership. We are grateful to all our sponsors, ad sponsors, volunteers and donors.
If you were not able to be with us, you can still support the MWC’s vital programming here. Thank you!
Source:wisconsinmuslimjournal.org
https://wisconsinmuslimjournal.org/14th-annual-gala-unveils-the-next-chapter-for-muslim-womens-coalition/
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Young Chinese woman in Hyderabad handed over to FIA for repatriation
December 14, 2024
HYDERABAD: A young Chinese woman staying in a guest house, located within the limits of the Bhitai Nagar police station, Hyderabad, without the security protocols specified for Chinese nationals, was handed over to the FIA authorities in Karachi.
When the Bhitai Nagar police came to know that she had been staying there for the last four days, they took her into protective custody.
They later handed her over to the Karachi FIA for her repatriation to her country.
The man who was working as guide of Jingkiong Lin was also taken on board and brought to the police station for legal formalities, Bhitai Nagar SHO Asghar Tunio said on Friday.
Hyderabad SSP Dr Farrukh Ali said that she was supposed to follow the security protocols specified for Chinese nationals.
Source:dawn.com
https://www.dawn.com/news/1878605/young-chinese-woman-in-hyderabad-handed-over-to-fia-for-repatriation
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URL: https://newageislam.com/islam-women-feminism/iran-wages-women-hijab-law/d/134029