Four Brothers Tortured And Killed Sister, SiminJoghtaiy, Over Phone Relationship in Iran, Parents Grant Forgiveness
New Age Islam News Bureau
23 July 2025
· Four Brothers Tortured And Killed Sister, SiminJoghtaiy, Over Phone Relationship in Iran, Parents Grant Forgiveness
· Underground Beauty Salons And Lost Dreams: Afghan Women Navigate Life Under Taliban Rule
· Anti-Taliban Group: Crackdown On Women Deepening Afghanistan Crisis
· UAE Champions Women’s Role In Peacebuilding At UN Security Council
· Emirati Women’s Day: Meet The Emirati Women Who Are Shaping The Face Of Fashion & Jewellery In The UAE
· Wrapped in Faith: Why the Hijab Deserves Constitutional Safeguard
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/brothers-tortured-killed-sister-parents/d/136267
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Four Brothers Tortured And Killed Sister, SiminJoghtaiy, Over Phone Relationship in Iran, Parents Grant Forgiveness
JULY 22, 2025
Simin Joghtaiy was beaten for a week before being killed on July 12
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Four brothers tortured and killed their 20-year-old sister in what authorities are calling an “honour killing,” after suspecting she had a phone relationship with a man, according to human rights activists.
SiminJoghtaiy was beaten for a week before being killed on July 12, the Hengaw Organization for Human Rights reported.
The brothers suspected she had phone contact with a boyfriend, which they considered a violation of the family's "honor."
According to the rights group, Joghtaiy's body was unrecognizable due to the severity of the torture and repeated beatings.
She was a law student at Taybad Azad University in Razavi Khorasan Province.
The four brothers were arrested following the murder. However, under Iranian law, family members can grant legal forgiveness, known as rezayat, in such cases.
With the parents granting forgiveness, the judicial process is now considering the brothers' release.
Rights activists say there is a strong possibility they may be freed soon.
While honor killings are illegal under Iranian law, perpetrators often receive reduced sentences when forgiven by family members under the country’s Islamic legal framework.
Iranian authorities do not publish reliable statistics on femicide, though such cases occasionally appear in local media.
According to Etemad newspaper, 78 women were murdered by family members between March and September of last year.
In 2023, Shargh newspaper reported that at least 165 women were killed by male relatives between 2021 and 2023, with 27 of those murders occurring in the first three months of 2023 alone - many classified as “honor killings.”
These figures reflect only reported cases - the actual numbers are believed to be significantly higher.
In May, IranWire also reported on the release of the father of Donya Hosseini, who was fatally stabbed in February after requesting a divorce. He served only three months in prison.
Donya, who had three sisters - Shaghayegh, Rezvan, and Zahra - was murdered despite having previously received threats.
Under Article 301 of Iran’s Islamic Penal Code, fathers are exempt from retributive justice (qisas) for killing their children. Instead, they are required to pay blood money and face discretionary punishment.
While a 2021 amendment allows courts to revoke parental rights and prohibits early release before a quarter of the sentence is served, enforcement remains inconsistent.
Source: iranwire.com
https://iranwire.com/en/women/143420-brothers-kill-sister-over-phone-relationship-in-iran-parents-grant-forgiveness/
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Underground Beauty Salons And Lost Dreams: Afghan Women Navigate Life Under Taliban Rule
JULY 22, 2025
Many women who once ran salons or held government jobs now work out of sight
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Simin, a 22-year-old in Kabul, never imagined she’d be running a secret beauty salon. Her childhood dream was to become a heart surgeon, but after the U.S. withdrawal in 2021 and the Taliban's return, those aspirations collapsed. With the regime’s sweeping crackdown on women’s rights—including banning female education beyond sixth grade—her only path to survival is now a clandestine salon business, operated in constant fear of arrest, the Washington Post reported.
Life behind closed doors
Simin instructs clients to avoid detection by Taliban patrols and enter through an unmarked door. Her salon, once a thriving hub for Afghan brides, now operates in secrecy after a 2023 ban outlawed all beauty salons for being “un-Islamic.” Makeup, eyebrow grooming, and artificial hair were deemed impermissible, and brides’ expenses were criticized as burdensome for grooms’ families. Despite the threat of detention—confirmed by UN reports—Simin persists, supporting her unemployed family.
The shift to unskilled work
Many women who once ran salons or held government jobs now work out of sight. Sawita, 30, once owned a salon but now teaches leather tailoring in a basement to support her disabled mother and siblings. The loss of her business meant not just a financial crisis, but the loss of independence. “That was my definition of freedom,” she says.
The Taliban's “acceptable” work for women
Taliban officials insist women can work—just not everywhere. According to the Labor Ministry, women are encouraged to work in female hospitals, girls' schools, prisons, and gender-segregated markets. These settings, they say, ensure “safety and security.” Some, like 50-year-old entrepreneur Fariba Noori, have managed to stay afloat under these new constraints. But for many others, especially young professionals educated under the previous regime, the job market has vanished.
Barriers even in permitted jobs
Even in sectors where work is allowed, Taliban-enforced rules make employment difficult. Women often require a male guardian to travel, and ambiguous morality codes create fear and instability. One radio worker was told to hide during a Taliban inspection—she later quit. Others, like a former World Bank employee, have given up on job hunting altogether.
Turning to online businesses—and hitting a wall
Some women, like 23-year-old Beheshta, turned to online commerce, selling cosmetics and jewellery. But with foreign aid drying up—especially after the Trump administration cut most US-funded support—demand has slumped. Customers now haggle over prices, and funding applications for female-led start-ups are being rejected.
A generation fading into the shadows
For many Afghan women, especially those who came of age with dreams nurtured in a different era, hope is dimming. Simin, despite the risks, holds on to one goal: seeking asylum abroad to resume her education and reclaim her future. “It’s our only source of income,” she says, “but it’s not a life.”
Source: moneycontrol.com
https://www.moneycontrol.com/world/underground-beauty-salons-and-lost-dreams-afghan-women-navigate-life-under-taliban-rule-article-13308611.html
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Anti-Taliban Group: Crackdown On Women Deepening Afghanistan Crisis
JULY 22, 2025
The National Resistance Council for the Salvation of Afghanistan has condemned the Taliban’s ongoing repression of women and girls, warning that such policies are pushing the country toward instability and darkness.
In a statement issued Tuesday, the council criticised the recent arrests of women in Kabul’s Dasht-e-Barchi neighbourhood and the continued exclusion of girls from education, calling on the international community to act urgently.
The council urged the United Nations, the European Union, the Organisation of Islamic Cooperation and human rights groups to intervene and press for the release of detained women and the reopening of schools and universities for Afghan girls.
According to the statement, the Taliban’s recent actions including the arrest of women and the absence of girls from the 2025 university entrance examination are part of a broader effort to erase women from public life. The council said these policies violate legal and moral standards and warned that the continuation of such practices threatens the country’s stability.
The group also criticised the muted international response to the Taliban’s gender-based restrictions, saying global indifference has emboldened the regime to escalate its crackdown.
Earlier, local sources in Kabul reported that Taliban morality police arrested dozens of young women in Dasht-e-Barchi on Friday and Saturday. Witnesses said the arrests were carried out in public areas, including streets and commercial centres.
Source: afintl.com
https://www.afintl.com/en/202507225502
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UAE champions women’s role in peacebuilding at UN Security Council
23 July 2025
By Sukayna Kazmi
UAE Ambassador to the UN Mohamed Abushahab has called for early conflict prevention, the inclusion of women in peacebuilding, and stronger compliance with international humanitarian law during a United Nations Security Council debate on Tuesday.
During the debate on multilateralism and the peaceful settlement of disputes, Abushahab stressed the need for tangible steps to reinforce international peace and security amid rising global violence and instability.
He pushed for a whole-of-society approach, highlighting the importance of including women, youth and community leaders in peace processes.
“When peacebuilding is inclusive, the outcomes are more sustainable and resilient,” Abushahab stated, adding that long-term stability depends on the meaningful participation of all segments of society. He said that peace agreements are 35 per cent more likely to last when women are actively involved in the negotiation process.
Emphasising prevention as the first line of defence, he urged the international community to enhance early warning systems and make better use of underutilised tools like Article 34 of the UN Charter, which allows the Security Council to investigate potential threats to peace before they escalate.
Abushahab also spotlighted Security Council Resolution 2686, which is co-authored by the UAE and the UK, as a key source for detecting early signs of conflict, including hate speech, racism and acts of extremism.
Addressing the legal and humanitarian dimensions of conflict, Abushahab reaffirmed the need for strict adherence to international humanitarian law.
Violations, he warned, only serve to deepen mistrust and make reconciliation more difficult. He highlighted the role that humanitarian actions, such as opening safe corridors or arranging prisoner exchanges, can play in building confidence between parties to a conflict.
The debate, chaired by Pakistan, comes at a time of heightened global instability. The UAE’s statement reiterated that investing in preventive diplomacy is not only a moral imperative but also a necessity, capable of saving lives, lowering long-term costs and fostering enduring peace.
Source: arnnewscentre.ae
https://www.arnnewscentre.ae/en/news/uae/uae-champions-womens-role-in-peacebuilding-at-un-security-council/
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Emirati Women’s Day: Meet The Emirati Women Who Are Shaping The Face Of Fashion & Jewellery In The UAE
By Zoe O'Neill
Jul 22, 2025
Next month, the nation is set to mark a very special day in the UAE calendar: Emirati Women’s Day.
Falling on August 28, the day is about celebrating Emirati women’s accomplishments in business, art, science and many fields, as well as marking the pivotal role Emirati women have played in shaping the UAE to what we know it as today.
Launched in 2015 by Her Highness Sheikha Fatima bint Mubarak, the mother of the nation, she specifically chose August 28 as the date for Emirati Women’s Day as it coincides with the day the UAE’s General Women’s Union (GWU) was established in 1975.
Ahead of the special occasion, GRAZIA looks to some incredible Emirati designers who are shaping the face of fashion and jewellery in the UAE and beyond.
WINGS
Wings is an innovative luxury fashion brand. Inspired by the freedom of birds, their wings, which allow them to fly, are crafted to perfection. Electronics Engineer Al Anood Al Mansoori took her understanding of geometric designs, infusing these patterns into her work. She has created a brand which has blended culture into a modern silhouette, creating statement abayas.
TAKARA
Takara, which means “treasure” in Japanese, is a brand designed with impeccable craftsmanship and tailoring. Founded by three sisters, Athari, Mariam, and Jawaher Al Hajri, each piece is a celebration of a woman’s beauty and grace. The collections are refined and sophisticated, allowing a woman’s beauty to blossom, perfectly bringing culture into a contemporary nature. The brand is designed with women at the forefront of their process, creating pieces which allow for the expression of oneself and one’s story.
GABI DUBAI
Minimalism and understated beauty are what make GABI unlike other UAE brands. This one size fits already to wear brand has taken the Emirati traditional dress and added a modern flair. Founded by sisters Waad and Sheyma Al Hammadi, GABI is unlike anything else in the market. The pieces are oversized and defy the contentions of typical modest dressing. Despite its contemporary direction, the brand has been able to preserve the beautiful Emirati traditions whilst creating a standout brand.
SHAMSA ALABBAR
Named after the founder, ShamsaAlabbar’s experimental jewellery line, which focused on Arabic typography, unlike anything else in the market. This brand is a modern reflection of Emirati tradition. It is an ode to the traditional Arabic calligraphy and culture, creating something unusually beautiful. This is reflected in the brand’s statement of geometric typography. This collection beautifully embodies the UAE culture, constantly innovating, pushing the boundaries of what is both possible and expected.
THE O JEWELLERY
Quality and design are the priority for The O Jewellery. This contemporary fine jewellery brand is inspired by society and the way it has changed. From the richness of the past to the simplicity of the present and the imagination of what the future could be. Founded by Shamsa Al Omaira, her visionary mindset and eye for artistry, creating pieces which are sentiments to the art and architecture within everyday life. Evoking an emotion between the pieces and the wearer as it connects them to a memory or part of their culture.
AILES JEWELLERY
Founded in 2021 by Hind and Fatma Ismail Janahi, the sister duo doesn’t just design jewellery, but rather wearable pieces of art. Ailes Jewellery offers a creative embodiment of luxury, playing with colours and shapes to create unique, standout pieces unlike anything else in the market. The brand subtly nods to the sisters’ Emirati heritage but brings it into a bright, playful light.
NOORA SHAWQI
With a focus on creating effortlessly feminine designs and encouraging women to be brilliant and courageous. Designed and founded by namesake Noora Shawqi, the collections draw inspiration from across her life. Shawqi designs pieces which a vibrant as the woman wearing them. So, whether it be her travels or her family heritage, the collections are always of impeccable quality and craftsmanship.
Source: graziamagazine.com
https://graziamagazine.com/me/articles/emirati-fashion-brands-uae/
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Wrapped in Faith: Why the Hijab Deserves Constitutional Safeguard
July 23, 2025
Introduction
“Why am I being forced to choose between my faith and my education?”. These were the words of a 16-year-old student in Karnataka when her school barred her from entering the classroom with her head covered. What began as a local administrative order turned into a national level debate. In 2022, the Karnataka High Court ruled that the hijab is not an “essential religious practice” of Islam, thereby allowing a ban in government-run schools and colleges. While legally reasoned, the decision has had deeply personal consequences. Young Muslim girls were forced to choose between their education and their faith.
At the heart of the debate is a legal concept that most Indians have heard after the hijab controversy: the Essential Religious Practice (ERP) test. This article unpacks the doctrine and establishes why the hijab, as practiced by Muslim women in India for centuries, meets every requirement of this constitutional test.
What Is the “Essential Religious Practice”?
The “Essential Religious Practice” doctrine was first laid down by the Supreme Court in 1954 in The Commissioner, Hindu Religious Endowments, Madras v. Sri LakshmindraThirthaSwamiar of Shirur Mutt. According to this test, Article 25 protects:
“practices which are essential and integral to a religion and are regarded as such by the followers of the religion.”
Over the years, courts have developed criteria to identify an ERP:
1• Based on Religious Doctrine
The Indian judiciary in the Shirur Mutt case, established that “what constitutes an essential part of a religion is primarily to be ascertained with reference to the doctrines of that religion itself.”
In the context of Islam, the Qur’an, along with Hadiths (Prophetic traditions) and consensus among classical Islamic scholars (ijma’), serves as the principal source of doctrine.
References from Qur’an:
• Surah An-Nur (24:31): “And tell the believing women to lower their gaze and guard their chastity and not expose their adornment except that which [necessarily] appears thereof and to draw their veils over their bosoms…”
• Surah Al-Ahzab (33:59): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (jilbab) all over their bodies…”
These verses, backed by tafsir (Qur’anic exegesis) from scholars like Ibn Kathir, Al-Qurtubi, and Imam Al-Shafi’i, among others, establish the obligation of hijab as part of the Islamic requirement for female modesty. The Hadith literature further elaborates on how women in the Prophet’s time adhered to hijab, and how it was linked to their religious identity.
In classical Islamic jurisprudence (fiqh), all four major Sunni schools—Hanafi, Maliki, Shafi’i, and Hanbali—agree on the obligation of covering the body (except face and hands, or including the face depending on the school).
2• Antiquity and Continuity
The Supreme Court in A.S. Narayana Deekshitulu v. State of A.P., emphasized that for a practice to be essential, it must be “fundamental to the religion and its continuous observance.”
In the case of hijab, its antiquity and continuity are well established from the time of Prophet Muhammad (pbuh) to the present day.
Over the centuries, hijab continued to be observed across Islamic civilizations—from the Rashidun Caliphate, Umayyad and Abbasid Empires to the Ottoman Empire. In regions as diverse as North Africa, the Middle East, South Asia, and Southeast Asia, the hijab remained a marker of religious observance, despite cultural differences in styles and fabrics.
Even in contemporary times, despite modern challenges and varying degrees of observance, Muslim women around the world—including in non-Muslim majority countries—wear the hijab as an act of religious devotion. This transhistorical presence across time and geography affirms hijab as a practice deeply entrenched in Islamic tradition, thus satisfying the second ERP criterion of antiquity and continuity.
3• Binding Nature on Followers
Another key factor for a practice to be deemed essential is whether it is compulsory (fard) and not merely optional (mustahabb). The binding nature of the hijab within Islamic theology is undeniable. Jurists across all classical and contemporary Islamic schools have unanimously held that the observance of hijab is an obligation on adult Muslim women.
The obligation is rooted in direct commandments from the Qur’an. For instance:
• Surah An-Nur (24:31) and Surah Al-Ahzab (33:59) are framed imperatively, not suggestively.
• The term “liyudnina” (to draw over) in 33:59 is in command form, indicating duty.
• The rationale given in the verse—“so that they may be recognized and not harassed”—further grounds the practice in social and spiritual protection, reinforcing its obligatory nature.
Moreover, Prophetic traditions (Hadiths) indicate the hijab as a normative expectation. A famous hadith from Abu Dawud reports that The Prophet (PBUH) said: “O Asma, when a girl reaches puberty, nothing should be seen of her except this and this,” pointing to the face and hands. Scholars have used this as further evidence of the mandatory scope of hijab post-puberty.
In Islamic legal discourse, a fard act is not subject to individual discretion, it is compulsory.
4• Integral to the Religion’s Identity
If hijab were declared non-essential, it would create confusion about divine obligations and weaken the practical link between Islamic jurisprudence and lived Muslim experience. In this way, denying hijab’s religious centrality would distort Islam’s identity as a religion that prescribes both inner belief and outer conduct, making hijab undeniably integral to the religion’s identity.
The hijab, in Islamic thought and practice, is not peripheral, but a visible and symbolic expression of core Islamic values such as modesty (haya), submission to God (taqwa). It is therefore deeply interwoven with the social and spiritual identity of Muslim women and, by extension, the Islamic faith.
In practice, the hijab often becomes the first visible marker of Islamic identity, especially in non-Muslim societies. Whether in Europe, India, or the US, hijab-wearing women are commonly recognized as Muslims, which shows its identity-defining nature. It symbolizes not only individual piety but also collective Muslim identity, functioning as a form of non-verbal religious expression.
Moreover, the Prophet’s wives, considered role models in Islamic teachings, are universally described in classical and contemporary literature as observers of hijab, and their behavior is often cited as the ideal for Muslim women. From this perspective, removing the hijab would sever a historical and theological link to the foundational figures of Islam.
5• Recognized by Religious Authorities
In the case of hijab, there exists an overwhelming consensus (ijma’) among classical and modern Islamic scholars regarding its obligatory nature, spanning all four major Sunni schools—Hanafi, Maliki, Shafi’i, and Hanbali—as well as respected voices within the Shia tradition.
Fatwas issued by prominent Islamic institutions such as Al-Azhar University (Egypt), Darul Uloom Deoband (India), Jamia Nizamia, and the Islamic Fiqh Academy consistently affirm the religious obligation of hijab for women who have reached puberty.
The Supreme Court in Durgah Committee v. Syed Hussain Ali cautioned against granting constitutional protection to non-essential or superstitious practices. However, the hijab stands in sharp contrast—being both doctrinally grounded and widely regarded as obligatory. Moreover, even where styles of hijab differ culturally—like the niqab in Arab countries or dupatta in South Asia—the underlying legal and theological requirement of modesty and covering remains the same. Scholars from all Islamic traditions have consistently taught hijab as an obligation, reinforcing the claim that it is not an innovation or minority view.
6• Not Merely Social or Cultural
The Supreme Court, in cases like The Sri Shirur Mutt (1954), distinguished between religious practices and secular activities. The emphasis is on whether the practice is inherently religious and prescribed by the faith, rather than a social custom that has become associated with it.
Hijab clearly passes this test. Though styles may vary across cultures—burqa in South Asia, jilbab in Arab countries, chador in Iran—the religious requirement to cover remains consistent. The core requirement arises from the Qur’an and Hadith, not from inherited societal values.This is a universal directive, applicable regardless of geography or tribe, showing that modest dressing (including head covering) is not linked to any one culture, but to religious obedience.
Further, Islam institutionalized Hijab. While some other Semitic traditions like Judaism and Christianity also included head coverings historically, hijab in Islam came with specific guidelines and divine purpose, such as to reflect modesty and distinguish believing women.
Importantly, many non-Arab Muslim cultures such as Malaysians, Indonesians, and Bosnians also observe hijab as part of their religious obligation, showing its transcultural religious character. Women in India have for centuries viewed hijab as a mandated act of worship, not a cultural artifact.
7• Supported by Scriptural or Historical
The Supreme Court in S.P. Mittal v. Union of India, underscored the importance of examining the “texts and tenets of the religion itself” to determine essential practices.
In the case of hijab, there is abundant scriptural and historical support—from the Qur’an, Hadith, and the lives of the Prophet’s companions—that strongly affirms its essential nature.
Furthermore, the historical record demonstrates that Muslim women in Medina, upon receiving these revelations, immediately responded by tearing cloth to cover themselves, as noted in Ibn Kathir’s tafsir and early biographies of the Prophet like Ibn Ishaq’sSīrah.
Beyond the scriptures, hijab has persisted throughout Islamic history, from the time of the Rightly Guided Caliphs to the Ottoman and Mughal periods. It has been mentioned in legal treatises, sermons, poetry, and fatwas as a symbol of a Muslim woman’s piety and religious commitment.
8• Test of Constitutional Limits
The Supreme Court in Bijoe Emmanuel v. State of Kerala, held that passive expression of faith cannot be curtailed, as long as it does not harm public order.
Even if a practice is essential religiously, it must also pass the constitutional tests laid out under Article 25(1), which guarantees religious freedom subject to public order, morality, and health.
In the case of hijab, it is important to note that wearing a hijab does not threaten public order, morality, or health. It is a passive, non-violent form of religious expression, similar to wearing a turban (Sikhism) or a cross (Christianity).
Conclusion: A Hope for Justice
We place our hope in the Supreme Court of India to restore justice, we hope it will recognize the sincerity of these young girls’ faith, and their courage to uphold it even under duress.By affirming the hijab as an Essential Religious Practice under Article 25, the Court will not only vindicate the rights of Muslim women but will also send a powerful message that constitutional protections are meaningful.This is not just about a piece of cloth. It is about the freedom to be who you are without being punished for it.
It is acknowledged that Muslim women observe hijab in diverse ways—or not at all—and each individual’s journey in faith deserves respect. This analysis does not seek to judge personal choices or levels of religious practice. Rather, it focuses solely on the legal and theological basis for recognizing hijab as an Essential Religious Practice under Indian constitutional law.It is about ensuring that religion does not become a ground for exclusion, but a right that the Constitution solemnly protects.
References
[1] The Commissioner, Hindu Religious Endowments, Madras v. Sri LakshmindraThirthaSwamiar of Shirur Mutt, AIR 1954 SC 282.
[2] A.S. Narayana Deekshitulu v. State of A.P., (1996) 9 SCC 548.
[3] S.P. Mittal v. Union of India, AIR 1983 SC 1.
[4] Bijoe Emmanuel v. State of Kerala, AIR 1987 SC 748.
[5] Durgah Committee, Ajmer v. Syed Hussain Ali, AIR 1961 SC 1402.
[6] Ibn Kathir, Tafsir al-Qur’an al-Azim, Darussalam, Riyadh, 2000.
[7] Al-Qurtubi, Al-Jami’ li-Ahkam al-Qur’an, Dar al-Kutub al-Ilmiyyah, Beirut, 2006.
[8] Abu Dawud, Sunan Abi Dawud, Hadith No. 4104.
[9] Sahih al-Bukhari, Sahih Bukhari, Hadith Nos. 4758,
[10] Al-Azhar Islamic Research Academy, Statement on Hijab as a Religious Obligation, available at https://www.azhar.eg/magmaa-e/details-en/ArtMID/9773/ArticleID/62155
[11] Darul Uloom Deoband, Fatwa: Hijab Obligatory for Muslim Women, available at http://www.darulifta-deoband.com/home/en/Womens-Issues/11646
Source: muslimmirror.com
https://muslimmirror.com/wrapped-in-faith-why-the-hijab-deserves-constitutional-safeguard/
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URL: https://newageislam.com/islam-women-feminism/brothers-tortured-killed-sister-parents/d/136267