Muslim man attacked by advocates; Hindu woman harassed at Rewa court over interfaith marriage
New Age Islam News Bureau
23 February 2025
• Muslim man attacked; Hindu woman harassed at Rewa court over interfaith marriage
• Woman attempts suicide after being publicly humiliated in Sujawal
• Queens, warriors and thinkers – painting honours Islamic history’s greatest women
• Towards understanding Islamic child-rape gangs Part 2: Islamic attitudes and other factors
• IBB Opens Up on How He Married His Wife from Delta State, Converted Her to Islam
• Afghan women’s radio station Radio Begum to resume broadcasts after Taliban lifts suspension
• Investing in the health of women and girls
• Iranian women in Sydney challenge Western narratives
• Women’s defiance grows too loud for Iran to silence
Compiled by New Age Islam News Bureau
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Muslim man attacked, Hindu woman harassed at Rewa court over interfaith marriage
February 22, 2025
Representational image. (Photo: iStock)
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Several advocates at the Rewa court allegedly assaulted a Muslim man and harassed a Hindu woman—both adults—who had come to submit documents for their interfaith marriage on Friday.
According to the police, the incident occurred when the couple, with the woman belonging to a Brahmin family, arrived at Rewa court. A case has been registered against unidentified accused, and further investigations are underway.
Sources revealed that the woman is pregnant, and the couple has been living together for the past two years. Reports also indicate that they had already solemnized a Nikaah under Muslim rituals in 2023.
The 27-year-old Muslim man, Rajib Khan, and the 21-year-old woman were rescued by police officers and some women lawyers before being taken to the Civil Lines police station in Rewa.
According to Rajib Khan, he had taken his companion to the district court on 21 February after their lawyer called them to sign documents for marriage registration.
He alleged that when some advocates learned about their different religions, they began thrashing him and pushed his female companion to the ground twice. He further claimed that the perpetrators also hurled abuses at the woman.
Some reports quoted the Hindu woman as saying, “I don’t know why these people are after us when my parents have no objection to our marriage.”
Rewa Zone Acting Inspector General of Police, Saket Pandey, stated on Saturday that a case has been registered against unidentified persons based on Rajib Khan’s complaint.
Civil Lines Police Station House Officer (SHO) Kamlesh Sahu confirmed that efforts are ongoing to identify the accused. He added that they have been booked for assault, abuse, and issuing threats.
“We registered a case against the unidentified persons after obtaining the Medico-Legal Certificate (MLC) of the injured Khan from the hospital,” Sahu added.
On 7 February, also a Friday, activists from Hindu right-wing organizations reportedly assaulted a Muslim man at the Bhopal district court premises when he arrived with a Hindu woman—both adults—to submit documents for their interfaith marriage.
According to M P Nagar police station Inspector Jai Hind Sharma, the man, Shehzad Ahmed, had come to the court with the Hindu woman to meet a lawyer regarding marriage-related documents.
The police officer confirmed that both individuals were adults and residents of Pipariya in Narmadapuram district, which borders Bhopal.
Source: Www.Thestatesman.com
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Woman attempts suicide after being publicly humiliated in Sujawal
Ghulam Hussain Khuwaja
February 23, 2025
THATTA: A woman was subjected to humiliation and torture in public in Sujawal on Saturday by members of her own community after she resisted attempts by a group to demolish a wall of her family home claiming it was illegally built on a temple’s land.
Overwhelmed by the trauma, the victim, Shrimati Lajwanti Devi, wife of Arjan Kumar, attempted to immolate herself but was saved in the nick of time by her relatives, who intervened to prevent a tragedy.
The incident, which has since sparked widespread outrage, was culmination of a dispute over claims on the property, which the victim says has been her family’s residence for over six decades.
Ms Devi later recounted her ordeal at a press conference at local press club and claimed that Dr Hoat Kumar, a prominent figure in local Hindu community, along with his supporters, had attempted to demolish the wall of her house, asserting the land belonged to a temple.
She, however, insisted that her family had legally resided on the property for 60 years and accused Dr Hoat of exploiting religious sentiments to justify his actions. “They humiliated me in front of everyone, tortured me, and tried to take away what is rightfully ours,” she said, her voice trembling with emotion.
Dr Hoat maintained that the land was designated for the temple and that Ms Devi’s family had illegally built their home on it but his claims have been contradicted by a former president of the local Hindu Panchayat.
The former leader, speaking on condition of anonymity, confirmed that the plot in question was private property and did not belong to the temple. He expressed deep regret over the incident, stating that it had brought “disgrace to the entire Hindu community of Sujawal.”
He added: “This was not about religion or faith; it was about power and control. The way Ms Devi was treated is unacceptable and has tarnished our community’s reputation.”
Ms Devi appealed to Sindh chief minister and other relevant authorities to take immediate action against those responsible for her humiliation and trauma.
Human rights activists and civil society organisations have also joined their voice to the growing calls for a thorough investigation into the incident and justice for the victim. “This is not just an attack on Ms Devi; it’s an attack on the dignity of every woman and every minority in this country,” said a local activist.
The incident has left the Hindu community in Sujawal divided with some supporting Dr Hoat’s claims and others expressing solidarity with Ms Devi.
In the wake of mounting public pressure, a committee comprising provincial minister Muhammad Ali Malkani, Syed Shafqat Hussain Shah Shirazi, Heer Soho and Giyan Chand Esarani reached Sujawal to hold talks with the affected family and make efforts to reach an amicable settlement.
Sources said that two provincial ministers, one from a minority community and the other representing the Sujawal constituency, had resolved the dispute and dispersed the crowd.
Source: Www.Dawn.Com
https://www.dawn.com/news/1893710/woman-attempts-suicide-after-being-publicly-humiliated-in-sujawal
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Queens, warriors and thinkers – painting honours Islamic history’s greatest women
Razmig Bedirian
February 23, 2025
The painting Islamic Scientists was one of the last that Syrian artist Mahmoud Hammad produced before his death in 1988. It is also perhaps his most ambitious. The work tackles a vast timeline, condensing centuries of Islamic history into a 120cm x 180cm canvas.
Yet, the painting has a marked blind spot. The canvas is populated entirely by men – with no reference to the achievements of the female thinkers and intellectuals of the Islamic Golden Age.
A new companion piece, A Wonderful World, by Iraqi artist Afifa Aleiby aims to address this oversight. Commissioned by the Barjeel Art Foundation, it will be officially unveiled during a ceremony at Sharjah’s House of Wisdom on Sunday. A Wonderful World will be displayed beside Hammad’s Islamic Scientists, which is also part of the foundation’s collection and has been displayed at the Sharjah Museum of Islamic Civilisation since 2014.
Hammad's Islamic Scientists brings together 16 influential thinkers and scientists from the Islamic Golden Age, which is generally dated between the eighth and 13th centuries. Besides its artistic virtues, the painting is a formidable reference point for those wishing to learn more about the intellectual achievements of the medieval Islamic world.
Ibn Rushd is in the centre of the canvas with a copy of his book The Incoherence of the Incoherence in hand. The Andalusian polymath is huddled beside Al Farabi and Ibn Sina, the latter who holds his influential work, The Book of Healing. Jabir, meanwhile, holds his The Secrets of Chemistry as he watches the group from afar, alongside the Persian polymath Razi.
There is also, of course, Ibn Khaldun with his book Muqaddimah. Al Kindi, famously regarded as the Philosopher of the Arabs, holds a scroll as he looks towards the distance. Al Biruni beside him holds an astrolabe. In the upper left corner, meanwhile, Abbas Ibn Firnas takes to the sky with wings strapped to his shoulders. Besides being a poet, physician and inventor, the Berber-Andalusian polymath is regarded as the first person to have attempted flight.
The painting also has other clues about the achievements of the time. A horoscope wheel touches on the astrological studies by medieval Arab scholars. In the upper right corner, the Umayyad Mosque in Damascus, built in the early eighth century, reflects on architectural contributions.
Suheyla Takesh, director of the Barjeel Art Foundation, says Islamic Scientists was evidently an ambitious undertaking by Hammad. “There was quite a detailed and meticulous study period that led up to this large-scale piece,” she tells The National.
Yet, Islamic Scientists represents only a part of the achievements of thinkers during the Islamic Golden Age, and the foundation wanted to highlight the prominent female thinkers of the time, launching an open call in 2023.
“The open call laid the framework for the painting,” Takesh says. “It had to be the same size, and it had to have 16 figures. It was up to the artists to find who they would like to represent, research them and then come up with a piece.”
The initiative was part of the foundation’s ongoing efforts to expand its collection of works by women artists from the region. “We also started reflecting on the fact that the Sharjah Museum of Islamic Civilisation receives a lot of school groups who come and look at Islamic Scientists,” Takesh says.
“Young women come and look at this painting, and we really wanted them to have a more comprehensive picture of our collective history. To have role models that were not only men but also learned women."
Though the open call yielded several “wonderful proposals”, Takesh says: “None fully aligned with our vision for the project at that time.” Finally, in March last year, the foundation reached out to Aleiby.
“We already had a few of her works in the collection,” Takesh says. “She has an incredible technique and very unique painting style. She is an established artist and has already achieved maturity in her approach and style. She seemed like the perfect fit for this project.”
However, Aleiby was initially hesitant to accept the proposal. “I initially saw the open call on social media,” she tells The National. “I thought it was a great idea and I hoped it would materialise, but I didn’t see myself taking on the project. I don’t usually take on commissions.”
However, Aleiby couldn’t ignore the gravity and necessity of a companion piece to Islamic Scientists and she, too, wanted to highlight the efforts of female intellectuals and figures in the medieval Islamic world. “It was not an easy decision,” she says. “The subject matter was difficult. Its proper execution was difficult.”
Yet, within a few months after taking on the project, and after strenuous research aided by the foundation, Aleiby completed A Wonderful World. The sprawling painting, much like the work that inspired it, brings together a group who come from various parts of the world and with disparate intellectual interests and contributions.
In the upper left portion of the canvas is Fatima Al Fihriya, the ninth-century Arab figure renowned for establishing Al Qarawiyyin Mosque in Fes, Morocco. The mosque eventually became a university, which has been regarded by Unesco as the world’s oldest continuously operating educational institution. Al Fihriya’s sister, Mariam, is depicted beside her. She is celebrated for founding Al Andalus Mosque, which was a centre of education and learning.
Queen Amina is also portrayed in the painting. The Hausa warrior queen sits almost at the centre of the canvas, a shield is propped up beside her. Ruler of the city-state Zazzau in modern-day Nigeria, Queen Amina was renowned for her military campaigns and for fortifying her cities with lofty walls, many of which survive today.
Facing Queen Amina is Dayfa Khatun, a former princess of Aleppo. The Ayyubid royalty was the regent of Aleppo from 1236 to 1242. She is famous for having protected Aleppo’s autonomy during a period of marked political and regional turmoil. She was also a patron of architecture, having commissioned several notable structures, including Al Firdaws Madrasa and the Khanqah Al Farafra.
Zubaydah bint Jaʼfar Al Mansur has a starring role on the canvas, standing in the centre of the throng with her palms upwards. On her left, a mosque looms, symbolising Baghdad, whereas the Kaaba is depicted on her right palm.
The Abbasid princess, who was the wife of Caliph Harun Al Rashid, was celebrated for her philanthropy as well as her intellectual pursuits. Among her most famous acts was commissioning a series of wells, reservoirs and pools along the pilgrimage route from Baghdad to Makkah and Madinah to provide water for pilgrims.
Razia Sultana, meanwhile, is depicted in the upper left portion of the painting. She was the first and only female ruler of the Delhi Sultanate in India, having ascended to the throne following her father's death in 1236. The sultana’s rule was marked by significant improvements to Delhi’s infrastructure. She was also known for her efforts in promoting trade and education.
Two figures in the painting even precede the Islamic Golden Age and lived in the time of the Prophet Mohammed. These include Rufaida Al Aslamia, the first female Muslim nurse and surgeon, and Al Shifaʼa bint Abdullah, who was a distinguished companion of the Prophet Mohammed and whose medical expertise earned her the title of "The Healer".
Iraqi artist Afifa Aleiby will officially unveil A Wonderful World on Sunday at Sharjah's House of Wisdom. Victor Besa / The National
While viewing the painting, it is clear the 16 figures hail from different parts of the world and different eras. Aleiby says she wanted to represent these nuances through their clothing. Andalusian figures, such as Lubna of Cordoba and Fatima de Madrid, are dressed in garbs that are European. Khatun’s headdress and vest, meanwhile, bring to mind medieval Syrian styles and are notably distinct from Razia Sultana’s.
However, there were notable gaps in the research, meaning Aleiby had to take some liberties with her depictions, she says. Her figures of Rufaida Al Aslamia and Al Shifaʼa bint Abdullah, for instance, are based on documentaries she watched.
A Wonderful World, Aleiby says, stands out from the rest of her oeuvre. It is not an expressive work, she says, but one that aims to document and communicate history. “I want to show how these women played a role in our lives and in the creation and development of our culture,” she says. “That they were not just staying at home, but that they were building infrastructure, going to wars and writing poetry.”
A Wonderful World will be displayed at the House of Wisdom alongside Islamic Scientists until the end of Ramadan. The two will then hang next to one another at the Sharjah Museum of Islamic Civilisation. "We would very much love for the pair to remain together," Takesh says.
Source: Www.Dawn.Com
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Towards understanding Islamic child-rape gangs Part 2: Islamic attitudes and other factors
By Jon MC
22 February 2025
The first essay gave an overview of Islamic slavery in history. This history ranged spatially from England, through Africa, to India and beyond and in time from the advent of Islam up to the present and showed how slavery was normative throughout Islamic history, regulated under Sharia and that the principle aim of Islamic slavery was the obtaining of female sex-slaves (including pre-pubescent girls). As such Islamic sex-slavery forms a powerful foundation in forming Islamic and Muslim attitudes to non-Muslim (Kafir) women and in legitimating their use as sex-slaves.
This essay will outline some other factors of Islamic Theology, practice and attitudes that bear either directly or, sometimes, indirectly, but importantly, on the Islamic child-rape grooming gangs. Not all Muslims and probably only a minority will personally hold all these views, what follows is what Islam either teaches or what history, both ancient and modern, shows to have been general attitudes held towards non-Muslims.
Readers of the four-part series “What the Koran really says about non-Muslims” will recall that the Koran had literally not a single good word to say about non-Muslims.
The Koran describes non-Muslims as (for example, the full list is longer): abominable, arrogant, corrupters, close-minded, criminals, deaf, dumb and blind, evil, filthy, followers of Satan, greedy, ignorant, losers, perverse, perverts, rebels (against Allah), sinners, stupid and wrong-doers. They are also hated by Allah. Non-Muslims are also “like animals” and are “the Worst of (living) creatures” (Koran sura 98:v6) and the “lowest of the low” (Sura 95). In its strictest interpretation, these verses would mean that non-Muslims are less than bacteria in the eyes of Islam. This is an exegetic stretch on the basis that the author of the Koran knew nothing about bacteria (amongst much else), but some Islamic preachers do maintain such a view.
In that series it was also shown how the Koran “networks” all the hateful statements together so that, for example, whilst at first sight it might seem that “only” Polytheists are “filthy” (9:28), in the Islamic view all non-Muslims are deemed to be Polytheists in that they set up something instead of or alongside Allah. Thus, in practice, all the hateful statements made in the Koran about various types of non-Muslim (polytheists, idolators, etc.), or their characteristics (wrong-doing, corrupting), apply to all non-Muslims, all of whom are thus Kafirs, no matter what some Islamic apologists and others may disingenuously say. A Kafir is one who practices “Kufr” – the active rejection of Allah and in Islamic thinking this is not a mere refusal to believe, is an outright and active rejection of Allah/Mohammed/Islam and as such the Kafir is continuously guilty of the crimes and sins of rebellion and defiance. Hence the idea of an “innocent non-Muslim” or “innocent Kafir” is basically an oxymoron (there are exceptions for the very young and mentally incompetent) and thus all non-Muslims deserve to be punished for their ongoing sin-and-crime of continual defiant rebellion. In today’s world where the vast majority of people will have heard the “message” of Islam via TV and Radio, then almost all non-Muslims can be considered to be practising Kufr and hence are Kafirs. In the Ahadith there are many “sayings” that reinforce this overall narrative, so the concept that all non-Muslims are in principle Kafirs – people who actively reject and oppose Islam and are thus “people of defiance and rebellion” – is well established within Islamic thought and the minds of Muslims.
The “darul Islam” (The “territory of Islam”). Strictly, this would apply to those parts of the world where Islam is fully implemented; thus today, Afghanistan under the Taliban is probably the best example of what the darul Islam really looks like, but more generally would be what non-Muslims would term the “Muslim world”.
The “darul Harb” (“the territory of war”) of which the non-Muslim residents are termed “Harbis” (those fighting against Islam). Consequently, the Mumin (the “true-believer” Muslim) must see himself as perpetually at war with Harbis, through Jihad, whether the “war” is hot or cold. The article “The Four Forms of Jihad” showed that only sword-Jihad is “hot” war (today it is mostly asymmetric terrorism of course – a “warm” war?) whereas hand and tongue/pen Jihad are “cold war” forms of Jihad. Thus three of the four forms of Jihad are directed against the Kafir/Harbi. (The fourth is against the Muslim’s own “inner demons”.) Further, the darul Harb is the territory on which Islamic forces should be waging Jihad (whether “hot” or “cold”) and into which raiding forces should be at least annually sent from the darul Islam (to kill Kafirs and capture “booty” – including sex-slaves) according to Sharia (See, for example “The reliance of the Traveller” on Razzia – raiding.)
In addition, some sources give other “dar”s (lit. houses/territories): “Darul Salaam” – house or territory of peace, wherein the rulers are Muslim and implement Sharia even if there is a majority Dhimmi population and “dar al-sulh” (lit. territory of treaty) denoting non-Islamic lands which are “at peace” or have an armistice with a Muslim government. In the former case, that of having a peace treaty per se, this usually means a “client” status for the non-Muslim Country with respect to the Islamic state and the regular payment of tribute (a type of Jizya – see below) to maintain the treaty. In the latter case, these armistices are “hudna”s – short term armistices to allow the Muslims to regroup and re-arm, thus being part of the dar al-Sulh is only temporary, once the Muslims feel able to re-start hostilities, a dar al-Sulh Country will suddenly find itself part of the darul Harb once more.
The key point here is that according to Islam the citizens of the non-Muslim world are deemed to be Harbis (the definition of which essentially means “those at war with Islam/Muslims”) and with whom the Mumin (the “true-believer” Muslim) must see himself as perpetually at war (hot, warm or cold).
This doctrine is the consequence of Islam’s attitudes to non-Muslims and the world. On the basis of the above it is reasonable to conclude that the basic Islamic attitude to non-Muslims is one of unrelenting hostility. This hostility is expressed in the Islamic doctrine of “Al-wara’ wal-bara’”, which may be translated either as “loyalty and disavowal”, or more realistically interpreted as “love and hate for the sake of Allah”. The first translation is linguistically accurate, but as Islamic sources say: “‘Al-Wala’ refers to loyalty to that which Allah loves. This means to have love and loyalty for the Muslims, for Islam, for the Shariah etc. The second part is “Al-Bara”, which refers to hating and disavowing everything that Allah hates.” Thus the second translation/interpretation is more realistic in terms of meaning.
At the heart of this doctrine is the idea that Muslims should love what ‘Allah’ loves and hate what he hates. Koran 40:10 states of non-Muslims that “Surely Allah’s hatred is greater than your hatred one of another…”, thus the god of Islam hates non-Muslims (in the words of Wafa Sultan Allah is “a god who hates”) whereas, as stated, Allah loves Muslims and thus, according to this doctrine, Muslims should hate non-Muslims.
Source: Hurryupharry.Net
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IBB Opens Up on How He Married His Wife from Delta State, Converted Her to Islam
by Basit Jamiu
February 23, 2025
Former Military President Ibrahim Babangida has shared details about how he met and married his late wife, Maryam, in his recently released autobiography, A Journey in Service.
IBB married Maryam, initially named Maria, on 6 September 1969, and they had four children: Aisha, Muhammad, Aminu, and Halima.
The alumnus of the Royal Armoured Centre revealed that he began considering marriage at the age of 28 after being injured in battle. While receiving treatment at Lagos University Teaching Hospital (LUTH), he reflected on his relationships and decided that Maria was the one.
Source: www.legit.ng
https://www.legit.ng/nigeria/1641979-ibb-opens-how-married-wife-delta-state-converted-islam/
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Afghan women’s radio station Radio Begum to resume broadcasts after Taliban lifts suspension
February 23, 2025
An Afghan women’s radio station will resume broadcasts after the Taliban suspended its operations, citing “unauthorized provision” of content to an overseas TV channel and improperly using its license.
Radio Begum launched on International Women’s Day in March 2021, five months before the Taliban seized power amid the chaotic withdrawal of US and NATO troops.
The station’s content is produced entirely by Afghan women. Its sister satellite channel, Begum TV, operates from France and broadcasts programs that cover the Afghan school curriculum from seventh to 12th grade. The Taliban have banned education for women and girls in the country beyond grade six.
In a statement issued Saturday night, the Taliban’s Information and Culture Ministry said Radio Begum had “repeatedly requested” to restart operations and that the suspension was lifted after the station made commitments to authorities.
The station pledged to conduct broadcasts “in accordance with the principles of journalism and the regulations of the Islamic Emirate of Afghanistan, and to avoid any violations in the future,” it added.
Since their takeover, the Taliban have excluded women from education, many kinds of work, and public spaces. Journalists, especially women, have lost their jobs as the Taliban tighten their grip on the media.
In the 2024 press freedom index from Reporters without Borders, Afghanistan ranks 178 out of 180 countries. The year before that it ranked 152.
The Information Ministry did not initially identify the TV channel it alleged Radio Begum had been working with. But the Saturday statement mentioned collaboration with “foreign sanctioned media outlets.”
Source: Www.Arabnews.com
https://www.arabnews.com/node/2591296/world
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Investing in the health of women and girls
Sania Nishtar
February 22, 2025
In Lesotho, as in many African countries, women and girls are the foundation of families, communities and economies. When women thrive, societies prosper. Yet, too often, unhealthy and entrenched societal norms and expectations mean that women’s health and well-being are neglected and their potential stifled. This is a tragedy for women and a drag on the progress of entire nations.
Healthy women and girls drive progress. They are more likely to access education, participate in the workforce and invest in the next generation. Yet preventable diseases that only affect women, like cervical cancer, remain a major barrier to their empowerment.
Each year, more than 350,000 women globally — mostly in low- and middle-income countries — lose their lives to cervical cancer. In 2022, there were more than 125,000 cases and 80,000 deaths in Africa caused by this single disease. This is not just a health crisis, it is a failure to deliver justice and equity to women and girls.
The good news is that we have the tools to eliminate cervical cancer entirely, starting with widespread access to the HPV vaccine. And in Gavi, the Vaccine Alliance, Africa has a partner that is committed to accelerating that access.
Over the past two decades, Gavi, backed by donors and partners including Saudi Arabia, has supported the transformation of health outcomes across Africa, including Lesotho, by ensuring that life-saving vaccines reach millions of children. This partnership directly and positively impacts the health of women and girls, and that directly impacts the health and development of societies and economies.
Thanks to Gavi’s support, Lesotho, along with 26 other countries in Africa, has introduced the HPV vaccine. Together, more than 20.2 million girls have been reached, averting more than 551,000 deaths from cervical cancer.
The pace of HPV vaccination is accelerating. Globally, Gavi’s HPV revitalization program facilitated the immunization of more than 14 million girls in 2023 — more than the previous 10 years combined. And even more girls are expected to have been reached with Gavi’s support in 2024.
In Lesotho, we have so far reached about 44 percent of the girls who are eligible to get the vaccine. This has widespread implications for gender equity, education and economic growth. By safeguarding their health, we are giving girls the chance to dream bigger, aim higher and contribute meaningfully to society.
The partnership between African countries and Gavi is a model of what equitable global collaboration can achieve. Since its inception in 2000, Gavi has supported the immunization of more than 1.1 billion children worldwide, including some 469 million children in Africa. This has contributed to halving child mortality and preventing millions of deaths among women and children.
In Lesotho, this partnership has extended beyond vaccines and has helped address systemic health challenges through innovation. Solar-powered health facilities have improved vaccine distribution, even to Lesotho’s most remote mountain communities. These advances are not only saving lives but also laying the groundwork for a more resilient healthcare system.
While African countries are increasingly contributing to the cost of immunization, the journey toward full self-reliance is not yet complete. Since 2008, African nations have collectively invested more than $940 million in Gavi-supported programs. But sustaining this momentum depends on continued donor commitment.
This is a critical moment. Gavi’s replenishment for its next five-year cycle will determine whether countries like Lesotho can continue to protect their populations — especially women and girls — from preventable diseases. A failure to invest now would not only jeopardize decades of progress but also close the door to the brighter, healthier future that is within our grasp.
When we invest in women and girls, we invest in a healthier, safer and more prosperous world. To Gavi’s donors, our message is simple: stay the course. Your support has been instrumental in saving lives and empowering women and girls across Africa. Let us continue this journey together, ensuring that no girl grows up fearing diseases that we can prevent. Give every woman and girl the chance to reach her full potential and build a better future for Africa and the world.
Source: Www.Arabnews.com
https://www.arabnews.com/node/2591236
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Iranian women in Sydney challenge Western narratives
23 February 2025
Iranian women in Sydney are pushing back against misleading Western narratives about their lives and identities. The Benevolent Iranian Women's Association organized a special event, bringing together community leaders, politicians, and professionals to highlight the resilience and agency of Iranian women. The gathering aimed to challenge stereotypes, counter misinformation, and reclaim their own stories.
Source: Www.presstv.ir
https://www.presstv.ir/Detail/2025/02/23/743311/Iranian-women-Sydney-event
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Women’s defiance grows too loud for Iran to silence
Geoffrey York
February 22, 2025
Zhila, a freelance translator, sits in the bleachers of an ice rink in a Tehran shopping mall and watches her 17-year-old daughter venturing out to skate for the first time.
It’s a proud moment for both of them. But Zhila is even prouder of something else: her daughter’s refusal to wear a headscarf, in defiance of Iran’s strict religious rules.
“This new generation is braver than we are,” she says. “As a mother, I’m happy that my daughter does not have my fears. People are seeking their liberty – they want to express themselves.”
Her daughter, she says, has never worn a headscarf outside the school classroom in her entire life. Zhila herself stopped obeying Iran’s hijab rules in 2022, when large-scale protests erupted in support of women’s rights and against the Islamic regime.
The protests, which continued for months, were sparked by the death of Mahsa Amini, a 22-year-old woman who died after police arrested her for allegedly wearing her headscarf too loosely. Zhila estimates that the number of Iranian women who disobey the hijab rule has doubled since then. Even after the authorities killed hundreds of protestors and ruthlessly crushed the demonstrations, she continued to disobey the edict. “We’re saying, ‘We don’t want an Islamic Republic,’” she says.
She admits that she is often afraid of reprisals. But she recalls how she argued fiercely with a policeman who had impounded her car after someone reported her for driving without a headscarf. “I want to live freely,” she told him. “And my hair is my voice.”
A quiet rebellion is underway in Iran. A growing number of women are refusing to accept the rules that have been imposed since the 1979 revolution. Many are punished for it, but there are simply too many to imprison.
For a visitor walking around Tehran and other Iranian cities, the sheer number of defiant women soon becomes clear. On almost every street, in every market, in public buildings and subway cars, in coffee shops and malls, countless women casually ignore the law. They are still a minority of the population, but a growing one.
Because of diplomatic tensions, Iran has long prohibited any Canadian journalists from entering the country, but last month I managed to get permission to visit. For this report on a changing Iran, I spent two weeks in the country, speaking with ordinary women and men, as well as artists, scholars, politicians, independent analysts, government officials and private business owners. The Globe and Mail is withholding the full names of most of the women in this story, since they are at risk of arrest or other reprisals for disobeying the law.
What could be at stake in Iran, ultimately, is the fate of the Islamic theocracy that has ruled the country for 46 years. Some Iranian women are hopeful that their growing resistance to the Islamic dress-code rules will be the trigger for much broader change. The hijab battles are essentially a test of who should hold power in Iran: the people or the rulers.
Source: Www.Theglobeandmail.Com
https://www.theglobeandmail.com/world/article-iran-women-rebellion-hijab-religious-rules/
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URL: https://newageislam.com/islam-women-feminism/muslim-man-hindu-woman-attacked-by-advocates---interfaith-marriage/d/134702