CPIML Liberation, SP MP Iqra Choudhary join plea to shield Places of Worship Act, 1991
New Age Islam News Bureau
15 February 2025
· Uttar Pradesh: Muslim family brutally assaulted over minor dispute in Barabanki, two women critical
· Iranian Labour Activist Receives Second Death Sentence
· Meet the women leading Syria’s fight for survival and recovery
· Syrian women’s clothing: A debate reflecting societal transformations
· Legal protections for Muslim women wearing the hijab you need to know
· CPIML Liberation, SP MP IqraChoudhary join plea to shield Places of Worship Act, 1991
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/cpiml-liberation-iqra-choudhary-worship/d/134632
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CPIML Liberation, SP MP IqraChoudhary join plea to shield Places of Worship Act, 1991
15.02.25
Iqra Choudhary
File picture
Two fresh applications were filed in the Supreme Court on Friday opposing Hindu groups’ plea to quash a 1991 law that bars the conversion of any religious site into that of another religion, three days before the first substantive hearing of the case.
The apex court is slated to hear on Monday a batch of petitions, cross-petitions and applications opposing or defending the Places of Worship Act, 1991, seen by its supporters as a cornerstone of Indian secularism.
Samajwadi Party MP IqraChoudhary and the CPIML Liberation moved the latest applications. Choudhary’s counsel, Kapil Sibal, was told by the bench of Chief Justice Sanjiv Khanna and Justice Sanjay Kumar that the matter was being tagged with the other petitions, to be heard on Monday.
According to Choudhary, the five-judge constitution bench that in 2019 handed over to Hindus the Ayodhya site where the Babri Masjid stood had already upheld the 1991 Act. (The Act, which forbids the conversion of a place of worship of one religion into that of another, makes an exception for the Ram Janmabhoomi-Babri site.)
On Thursday, the apex court had listed for hearing on Monday a petition moved by the All India Majlis-e-IttehadulMuslimeen president, AsaduddinOwaisi, opposing any move to quash the 1991 Act.
Section 3 of the Act bars the conversion of a place of worship of any religious denomination, or a section of it, into a place of worship of a different religious denomination or of a different segment of the same religious denomination.
Section 4 mandates the preservation of the religious character of a place of worship as it existed on August 15, 1947.
Some Hindu petitioners have challenged the Act’s constitutionality, arguing that by restricting Hindus’ right to reclaim places of worship that had been forcibly converted to those of another religion, it validates religious vandalism by invaders.
The challenge to the Act has coincided with Hindu groups flooding the lower courts — particularly in Uttar Pradesh — with petitions demanding the handover of the sites of over a dozen mosques and dargahs, claiming they were built after destroying temples.
On December 12, the apex court had barred all courts in the county from passing any interim or final orders on such disputes. It also barred the registration of fresh suits relating to disputed places of worship.
Among the petitioners and applicants defending the 1991 Act are the Congress, JamiatUlama-i-Hind, Indian Union Muslim League, the management committee of the Shahi Masjid Eidgah, and several civil rights activists.
The defenders of the Act say that quashing it would cause immense harm to the principles and practice of secularism and religious harmony in India.
Source:telegraphindia.com
https://www.telegraphindia.com/india/cpiml-liberation-samajwadi-party-mp-iqra-choudhary-join-plea-to-shield-places-of-worship-act-1991/cid/2083637
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Uttar Pradesh: Muslim family brutally assaulted over minor dispute in Barabanki, two women critical
February 14, 2025
Muslim family brutally attacked over minor dispute in Barabanki, Uttar Pradesh.
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A shocking incident of violence has emerged from Echoli, a town in Barabanki district, Uttar Pradesh, where a poor Muslim family was brutally assaulted inside their home. Nine family members, including women and children, sustained injuries, with two women—Masrat Jahan and Noor Bano—reported to be in critical condition.
According to the victims, the attack was carried out by Ram Awdesh, PuttanMaharaj, and their four sons, who are known to wield significant influence in the area. The assailants allegedly barged into the house over a minor dispute and mercilessly beat the family.
“The brutality we suffered is unimaginable. They showed no mercy, even towards women and children,” said a distraught family member. “Masrat Jahan and Noor Bano were severely injured, and their condition is worsening.”
Despite the family’s immediate pleas for help, law enforcement’s response has been lackluster. “We approached the police right after the incident, but no strict action has been taken so far,” claimed a relative. The perceived inaction has fueled concerns among locals, who believe the influence of the accused is shielding them from consequences.
“The police are trying to suppress the case. If justice is not served, we will take to the streets in protest,” warned a local resident, echoing the growing frustration within the community.
Local Muslim leaders have condemned the attack. “This is not just an attack on one family, but a message to the entire community that we are vulnerable. We demand immediate and strict action against the culprits,” said Mohammad Salim, a local activist.
Relatives of the victims remain devastated and fearful. “We have lost faith in the system. If this can happen to us today, who will be next?” asked a grieving cousin of Masrat Jahan.
Source:muslimmirror.com
https://muslimmirror.com/uttar-pradesh-muslim-family-brutally-assaulted-over-minor-dispute-in-barabanki-two-women-critical/
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Iranian Labour Activist Receives Second Death Sentence
FEBRUARY 14, 2025
Labor activist Sharifeh Mohammadi has received a second death sentence from Branch Two of Rasht’s Revolutionary Court, months after Iran’s Supreme Court overturned her initial death sentence
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Labor activist SharifehMohammadi has received a second death sentence from Branch Two of Rasht’s Revolutionary Court, months after Iran’s Supreme Court overturned her initial death sentence.
Mohammadi faces charges of “baghi” (armed rebellion) related to her membership in the Coordination Committee for Forming Labor Organizations.
Court documents cite the organization’s alleged links to the Komala Party as grounds for the death penalty under Articles 211 and 287 of Iran’s Islamic Penal Code.
Mohammadi has been in custody since December 5, 2023, when intelligence agents arrested her at her home in Rasht.
She has been held in multiple facilities, including Sanandaj Central Prison, Lakan Prison in Rasht, and intelligence detention centers.
Reports say she faced pressure to make forced confessions while in custody at Sanandaj’s Intelligence Department.
The Supreme Court overturned her initial death sentence in October 2024, sending the case to a parallel court for review.
Source:iranwire.com
https://iranwire.com/en/women/139052-iranian-labor-activist-receives-second-death-sentence/
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Meet the women leading Syria’s fight for survival and recovery
February 14, 2025
“My greatest wish is for everyone to finally have access to the healthcare they need without barriers,” says Samah, 45. She fled violence in her hometown and now works as an incubator nurse at the Neonatal Unit at the Al-Amal hospital in Aleppo. Photo: 4K Productions/CARE
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For almost fourteen years, Syria has been torn apart by conflict. The devastation is everywhere: bombed-out cities, ruined infrastructure, and shattered lives. Since 2021, a years-long drought has ravaged the country’s agricultural systems, making it hard for families make any income from farming or even to get enough to eat. In 2023, the country was further devastated by two massive earthquakes, which killed nearly 6,000 people and displaced another 600,000.
Yet, despite the grim headlines, there’s a new chapter in Syria’s story.
On Dec. 8, 2024, Turkish-backed opposition forces seized control of Damascus, overthrowing President Bashar al-Assad. But while the political landscape may be changing, the humanitarian crisis in Syria is far from over.
The situation in the country remains highly volatile. More than 16.7 million Syrians—over 70% of the population—depend on international aid. Nearly 12 million have been forced from their homes, seeking safety within Syria or in neighboring countries. Women and children bear the brunt of this crisis in overcrowded camps with uncertain access to food, water, and electricity. The collapse of essential services like healthcare and education leaves women and children particularly vulnerable to both physical dangers and limited future opportunities.
Safaa’s daily struggle as a mother
The war has left its scars on the land—and on the hearts of the people. For Safaa*, a mother of four living in a camp near Aleppo, life has been a daily fight for survival since 2018. She fled Idlib with her family, seeking safety in a new place, but the conditions in the camps are harsh.
“The cold winds cut through the tents in the winter,” she says. “The floors are muddy, and there’s no way to stay warm.”
Her children are at their most vulnerable, and Safaa struggles to keep them safe. “They need warm clothes, shoes, and coats. Often, we don’t have enough to eat. Sometimes my children go to bed hungry,” she says quietly. “It’s heartbreaking. There’s no easy way to describe what it’s like. You’re doing everything you can, but it’s never enough.”
Until recently, the lack of access to healthcare was another thing that kept Safaa up at night.
“We used to worry that one of our children might get ill,” she says. “There’s no health center and hospitals are very far away. Then I got pregnant with my fourth child, and I became even more afraid because there was no transportation available.”
CARE and partner organization Violet helped alleviate this fear by providing transportation between camps and Al-Amal Hospital. It changed everything for Safaa.
“When I learned about the transportation, it felt like a new door to life had opened for us. It has been a lifesaver for all women, especially for my children.”
“Life is not easy here, and work is not easy either.”
At Al-Amal Hospital, Samah*, a 45-year-old neonatal nurse, dedicates herself to caring for infants and their mothers. She, too, fled violence in her hometown. Now, her life is a balancing act of helping others while facing the same struggles as the people she treats.
“Life is not easy here, and work is not easy either. We care for many infants born under difficult circumstances. Mothers suffer immensely due to the lack of proper healthcare. I’ve seen women die from delayed treatment or lack of equipment.” she says, noting that little has changed despite recent political developments. “Shortages of medications and supplies remain a challenge, but we know these tiny lives depend on us.”
It’s not just those tiny lives that matter to Samah. She cares about the mothers, too. One moment stands out to her: a woman from a refugee camp came to the hospital late in her pregnancy, suffering from severe complications.
“She was almost too late for us to help,” Samah recalls. “But I took care of the baby while the doctors cared for the mother until her condition stabilized. It was an incredible achievement. Cases like that give us the motivation to go on.”
Despite moments of triumph, the weight of the crisis is ever-present. Samah’s wish is simple: “I want to see a future where all mothers and children get the healthcare they need. I want to see a future where we can return home and live peacefully with our families and friends. Returning home is not just an emotional need—it’s essential for dignified living.”
Salwa’s crossroads: Home or safety?
For many Syrians, the dream of returning home feels both urgent and impossible. The destruction left by war and natural disasters has left communities broken and neighborhoods uninhabitable. With new threats like unexploded ordnance littering the land, returning to the places they once called home is a decision that many are afraid to make.
The fall of the Assad regime was a relief to Salwa*, a mother of three from Maarat al-Numan, but questions remain. Should she return to her destroyed village or stay in the camp, where her children are at least safe?
This dilemma is faced by many Syrians today. Returning to what’s left of their homes is dangerous—not just physically, but emotionally. Salwa’s home is nothing but rubble now. “If I return, how will I live?” she asks, her voice heavy and tired. “There are no schools, hospitals, or health centers. There are no jobs. If I go back, what will I return to? A home with no walls? A place where I’ll live in fear?”
Salwa’s decision to stay in the camp is driven by her children’s future. “There’s nothing in my village but memories,” she decides. “And they’re not good ones. Here, my son has friends. He’s studying. I can’t risk his education or safety.”
Still, life in the camps is far from easy. “The war took so much from us,” Salwa says. “The road to rebuilding feels impossible.”
Healing the psychological scars of war
Beyond physical rebuilding, the psychological toll of displacement and war weighs heavily on Syrians. Arwa*, a psychosocial support facilitator with CARE’ partner Syria Relief and Development (SRD), works to help women cope with the trauma they’ve endured.
“While the recent political developments hold promise, there is still so much fear,” Arwa says. “Women are afraid to go back to their homes because they don’t know what they’ll find. They fear returning to places filled with memories of people they lost in the war. They fear the emotional toll of seeing the destruction.”
Arwa emphasizes that Syria’s recovery isn’t just about rebuilding homes and infrastructure—it’s about restoring hope.
“Psychosocial support is crucial,” she says. “Housing, food, water, and education are essential, but we must not forget the need for mental health support, especially for women. It’s key to helping communities rebuild.”
Navigating uncertainty: Syria’s quest for hope
As Syria looks toward the future, the road to recovery is long and uncertain.
But women like Safaa, Samah, Salwa, and Arwa are already working tirelessly to rebuild their lives.
The question remains: Will the world stand with them, helping to restore not only their homes but their hopes and dreams?
Source:care.org
https://www.care.org/news-and-stories/women-leading-survival-and-recovery-in-syria/
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Syrian women’s clothing: A debate reflecting societal transformations
14/02/2025
Syrian women have not been left with broad margins in choosing their clothing styles; rather, this issue has become a battleground reflecting the transformations in Syrian society over the decades.
From official decisions prohibiting the niqab in universities to others that allowed it again during the former regime, the debate continued, further intensified by contradictory posters about “the religious hijab” and “the clothing of a free woman” after the fall of Bashar al-Assad’s regime.
Contradictory posters: The spark of debate
About two weeks ago, social media was flooded with video recordings showing posters hung on the walls of some streets in Syria that promoted various forms of women’s clothing.
The first poster, titled “the religious hijab,” depicted a fully covered woman advocating for hijab according to Sharia. In contrast, the second, titled “the clothing of a free woman,” featured a woman wearing a white t-shirt bearing the flag of the Syrian revolution, indicating a connection between women’s freedom and the freedom of new Syria.
Later, opposing posters emerged, titled “We gained freedom for everyone; choose, dear, whatever clothes you want in free Syria,” reopening discussions about the concept of women’s clothing and its implications in Syria.
Social researcher at the OmranCenter for Strategic Studies, Hala Hajj Ali, believes that the attempts to impose the hijab are primarily driven by grassroots movements rather than the transitional government, reflecting social dynamics more than official policy.
“Despite the exclusionary nature of this phenomenon, expressing it through posters instead of violent conflicts is a form of peaceful expression that does not threaten civil peace,” she said.
Diversity reflecting society
Regarding Syrian women’s clothing, there is a clear diversity observable as we wander through the streets of Syria, with attire ranging from traditional modest clothing to modern styles, marked by noticeable differences between urban and rural areas. Some women wear “manto” or “abaya”, while others choose modern clothing without head coverings.
The style of Syrian women’s clothing is heavily influenced by social or geographic contexts, facilitating enforcement first and then the proliferation of stereotypes based on attire.
The social researcher stated to EnabBaladi that “in authoritarian societies, women are often the most exposed group to certain clothing styles imposed by the controlling powers, reflecting a form of symbolic violence exercised by one group over another to reinforce dominance.”
She believes that the imposition or rejection of the niqab reflects an exclusionary tendency towards a broad spectrum of society, extending from non-hijab-wearing women to those in niqab, passing through various styles like the jilbab, traditional hijab, Bedouin abaya, and modest modern clothing, pointing out that women’s clothing in Syria varies according to the local cultures of each city.
“It is more advisable to work on educating society about the concept of public freedoms, which includes the freedom of clothing and belief, as these are fundamental rights guaranteed by constitutions in countries seeking to emerge from authoritarian regimes,” according to Hajj Ali.
Is the debate overstated?
Sara al-Shawa, a young woman residing in Damascus, believes that the debate over women’s clothing is unrealistic, as no woman has been restricted or forced to wear what she does not want. In her view, the dissemination of posters may destabilize social stability.
On the other hand, Rama al-Amir, a young expatriate, confirmed to EnabBaladi that the debate is exaggerated, and she does not see clear social pressures concerning women’s clothing; rather, it is related to the nature of each community and environment.
Throughout history, women’s attire in Syria has reflected social and political transformations. After Syria’s independence from France in 1946, the influence of European fashion began appearing in upscale neighborhoods of the capital, Damascus, like Abu Rummaneh and Ayn al-Kirsh, while traditional neighborhoods such as al-Midan, al-Shaghour, Sarouja, and al-Qaymariya preserved Ottoman clothing characterized by the black “malaia” and “manto,” according to a report by the HarmoonCenter for Contemporary Studies.
The real shift came with the spread of education, as women started to abandon “malaia” in favor of “manto” and head coverings.
Additionally, waves of migration from rural to urban areas contributed to the emergence of “modern hijab,” where rural women exchanged their traditional clothing for civilian attire, which did not differ much from that in the countryside.
Ongoing debate
The issue of Syrian women’s clothing is not new. In 2010, the Syrian authorities issued a decision banning the wearing of niqab in universities, justifying that it “contradicts university values and traditions,” and claiming “not to expose students to extremist thoughts and habits.”
This issue did not stop at universities, as the Syrian Ministry of Education transferred about 1,200 niqab-wearing educators to other ministries, including Agriculture and Local Administration and Services, on the grounds that the niqab hindered their educational roles.
With the outbreak of the Syrian revolution in 2011, the Syrian regime took a counter-step by lifting the ban on niqab in universities and schools, allowing teachers who had previously lost their jobs to return to teaching.
This step was considered an attempt to appease a segment of the protesters with religious tendencies, as reported by media at the time, while the Syrian protests were primarily political, demanding freedom and the fall of the regime, rather than religious in nature as the ousted Syrian regime claimed.
In 2019, the University of Damascus imposed clothing restrictions once again, issuing a circular prohibiting students wearing “inappropriate attire for the university campus,” which included the niqab, justifying that the decision aimed to prevent impersonation during examinations, as several cases had been detected where the niqab was used for this purpose.
The issue of the hijab had not been the first to be raised; it followed similar decisions during Hafez al-Assad’s rule. In 1981, Rifaat al-Assad, Hafez’s brother, sent the female soldiers of the Defense Brigade, known as the “October Patrol,” to Damascus to remove the hijab from a number of women in the streets. However, the popular backlash against that practice compelled Hafez to publicly condemn it, without changing the reality of hijab restrictions in schools.
The hijab remained prohibited in educational institutions from 1983 until Bashar al-Assad lifted this prohibition at the end of 2000, allowing female students to wear it within schools and classrooms.
These restrictions were not limited to the Syrian regime alone, as during the period of the Islamic State’s control over parts of Syria, the group imposed strict dress codes on women, forcing them to cover their faces and wear specific clothing, alongside severe restrictions on their movement and activities.
Similar restrictions on women’s clothing and movement were witnessed in several areas, including northwestern Syria, which experienced limitations on women’s freedom in clothing, mobility, and holding leadership positions, according to a report issued by Syrians for Truth and Justice (STJ) in January 2024.
Amid the ongoing conflict, Syrian women have faced various violations, ranging from arbitrary detention and enforced disappearance to gender-based violence.
Today in Syria, the clothing of Syrian women reflects a cultural and social diversity, influenced by religious and political factors. While the debate over women’s clothing continues, this discourse reflects a deeper struggle over identity and freedom in Syria. The biggest challenge remains ensuring women’s right to choose without any pressures or exclusions.
Source:enabbaladi.net
https://english.enabbaladi.net/archives/2025/02/syrian-womens-clothing-a-debate-reflecting-societal-transformations/
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Legal protections for Muslim women wearing the hijab you need to know
Feb. 14, 2025,
AyaElamroussi says being Muslim in America is hard enough.
But “being visibly Muslim and a woman, oftentimes while also being a person of color, adds a layer of nuance that impacts how Muslim women are viewed and treated in public spaces where everyone has equal rights, said Elamroussi, with CAIR-New Jersey.
To support, protect and empower Muslim women, the Council on American-Islamic Relations (CAIR) New Jersey recently sponsored a Know Your Rights event for all faiths to raise awareness and understanding of the challenges hijab-wearing people sometimes face.
The hijab is the head covering that some Muslim women choose to wear in public and the presence of non-related men.
CAIR staff attorney Nadia Bayado led a discussion covering Muslim women’s legal rights when wearing a hijab. Here is what she shared.
Advocate for yourself
When speaking with colleagues, school administrators, TSA representatives or law enforcement officers, it’s important to remain calm and avoid escalating situations, especially in law enforcement settings. Yelling or becoming aggressive can make things more dangerous.
“In many of these incidents where you’re asked to remove it, simply stating ‘I will not’ defuses the situation,” Bayado said. “Please don’t be afraid to speak up for yourself. If asked to remove your hijab, speak calmly and firmly and ask why. Then document the details of the exchange.”
Know Your Rights: Workplace
Title VII of the Civil Rights Act of 1964 prohibits religious discrimination. It requires employers to provide reasonable accommodations for religious practices, including wearing a hijab, unless it causes undue hardship for the employer.
Know Your Rights: School
Under the First Amendment’s Free Exercise Clause, which protects religious clothing, students have the right to wear a hijab in school.
Most schools follow dress codes that apply equally to all students and do not require the removal of hijabs. Many schools make exceptions for religious attire. For example, if the policy bans head coverings, there is often an exemption for religious reasons.
Know Your Rights: Travel
The Transportation Security Administration (TSA) allows women to wear religious head coverings. But if additional screening is required or you’re pulled aside for a pat-down that involves checking under your hijab, you can request a private screening in a separate room and ask that someone of the same sex do it.
Know Your Rights: Law Enforcement
If you’re arrested, there are laws governing how your photo can be used and shared.
The Religious Land Use and Institutionalized Persons Act (RLUIPA) protects the religious rights of incarcerated individuals, ensuring that state and local governments do not impose substantial burdens on their sincerely held beliefs.
RLUIPA protects the right to wear a hijab in booking photos, but this law is often ignored. If you’re arrested, you have the right to wear your hijab and to have your booking photo taken with it on.
CAIR’s mission is to enhance understanding of Islam, protect civil rights, promote justice, and empower American Muslims. To report discrimination or violations of your civil rights, contact civilrights@cair.com or call 202-742-6420 to speak with legal professionals.
Source:nj.com
https://www.nj.com/mosaic/2025/02/legal-protections-for-muslim-women-wearing-the-hijab-you-need-to-know.html
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URL: https://newageislam.com/islam-women-feminism/cpiml-liberation-iqra-choudhary-worship/d/134632