Category:

opinion

Betraying the Homeland in the Name of Salvation

by خانم هاشمی February 12, 2026

In recent years, alongside the intensification of political and social crises in Iran, a segment of the opposition outside the country has openly or implicitly spoken of “foreign intervention” or even “military attack” as a solution.

✍|by Ms. Fatemeh Sorkh-Hesari

In recent days, media reports and analyses concerning protests in Iran and the reactions of Iranians living abroad have noted instances in which some individuals at marches or gatherings in Europe have taken positions that could be interpreted as implicit or explicit calls for foreign intervention or military attack. Documented examples are outlined below:

Masih Alinejad and Ahmad Batebi at the Security Council

Two figures associated with the opposition, Masih Alinejad and Ahmad Batebi, were invited by the United States government to a meeting held at the United Nations Security Council to review the unrest in Iran.

While this organization gives a platform to individuals such as Masih Alinejad, she herself is among those who, in the media war, has repeatedly misled many Iranian youths and been complicit in their deaths.

In her recent speech, she called for immediate military action against Iran.

Israeli Flags and Calls for Military Attack at Protests Abroad

At marches by Iranians outside the country, including in Düsseldorf, Germany, a number of participants raised the Israeli flag and, according to reports, asked the U.S. government to carry out a military attack on Iran — an issue that was met with widespread reaction and criticism.

This comes while, recently on these very European streets, we witnessed free-minded people taking to the streets in support of the people of Gaza and chanting against Israel. Many artists and well-known international figures also reacted to genocide and massacres by Israelis in Gaza. How is it that some individuals — who, unfortunately, even speak Persian — hold the Israeli flag, which has been among the greatest enemies of their nation and compatriots, and chant slogans? What judgment will the people of the world make?

The Experience of War: Who Are the First Victims?

In response to these individuals, it must be said that in the literature of war and gender studies, there is a recurring principle: “Before war destroys borders, it destroys homes.”

The experiences of Iraq, Afghanistan, Syria, and Libya have shown that foreign military intervention — even when it begins with the slogan of “freedom” — often leads to the collapse of social structures, and the first victims of this collapse are women and children.

Increased domestic violence, human trafficking, forced marriages, widowed women, homelessness, and the breakdown of support systems are documented consequences of war. United Nations research has repeatedly emphasized that in wartime conditions, women are not only victims but also carry the burden of rebuilding family and society — as we have recently observed in Gaza and even Sudan.

A Historical Lesson

The history of the region has shown that foreign intervention, even when expressed in the language of “salvation” and “freedom,” often leads to a cycle of violence and instability, the greatest pressure of which falls on the shoulders of women and children.

In the end, it must be said that freedom and prosperity do not emerge from beneath the boots of any foreign force.

en.jahanbanou.ir

February 12, 2026 0 comment

opinion

The False Narrative About Iranian Women

by faeze mohammadi February 8, 2026

In recent days, coinciding with incidents and unrest in certain areas of the country, narratives emerged in hostile media and social networks claiming “women’s leadership in the riots.“

This claim is based less on on-the-ground realities and more on media framing and the psychological warfare of the enemy. An examination of evidence and analyses by security institutions and reputable domestic media indicates that these incidents were not spontaneous in nature but were designed within the framework of an organized rebellion guided from abroad, as part of a hybrid warfare project against the Islamic Republic of Iran.

The primary management and direction of these activities were carried out through virtual networks by elements based outside the country, and what was observed inside the country was largely a reflection of psychological operations, incitement of emotions, and induced excitement, rather than the emergence of real leadership on the ground.

Amid this, hostile media, by highlighting the limited presence of some women on the scene, attempted to construct a false image of a “women’s uprising.” This targeted image-building was part of the enemy’s psychological warfare to garner global public sympathy, provoke domestic sentiments, and tarnish the image of the Islamic system.

Women hold a symbolic and influential position in Islamic-Iranian culture, and the enemy, aware of this, deliberately attempted to use the image of women as the vanguard of the unrest. While a very limited number of individuals, which may include some women, were influenced by these media fabrications and became tools in the hands of hostile networks, they were not independent leaders or decision-makers on the ground.

From the perspective of the Islamic system, dealing with any legal violations is carried out solely based on the law, without regard to the gender of individuals. The judiciary of the Islamic Republic of Iran treats male and female offenders equally, with the criterion being unlawful actions, not the gender of the individual. At the same time, the Islamic system makes a clear distinction between a conscious, committed, and revolutionary Muslim woman and an individual who, knowingly or unknowingly, engages in unlawful activities.

The real and impactful agency of Iranian women in recent events was manifested not in joining the riots but in defending the security, stability, and awareness of society. Iranian women, through their passionate and widespread participation in recent demonstrations, showed that in critical moments, they stand with the nation and the system.

Mothers and wives of martyrs and veterans, with their enlightening words and clear stances, called on society to exercise patience, vigilance, and maintain calm. Women active in the media and cyberspace played a significant role in enlightening the public, exposing the true objectives of the rioters, and countering the enemy’s rumors and falsehoods. Female educators, teachers, and social activists also explained the truths in educational and social environments, preventing the atmosphere of sedition from dominating the minds of the younger generation. Additionally, Basiji women, medical staff, and jihadi forces had an effective and responsible presence in the fields of service delivery, ensuring security, and aiding the injured.

In conclusion, it is clear from the perspective of the Islamic Republic of Iran that the claim of women’s leadership in the riots lacks analytical and on-the-ground credibility and is part of the enemy’s psychological warfare project. This fabricated narrative is designed to distort the historical role of the Iranian Muslim woman and diminish her position as a guardian of Islamic and revolutionary values. The experience of recent events

once again demonstrated that the overwhelming majority of Iranian women, with insight and awareness, not only avoided falling into the enemy’s trap of sedition but were at the forefront of neutralizing conspiracies and safeguarding national security and unity through enlightenment, on-the-ground presence, and conscious defense of the country.

Faeze Aghamohammady

February 8, 2026 0 comment

opinion

After Epstein, Who Still Defends Women’s Rights?

by خانم هاشمی February 6, 2026

The Epstein case is not just exposure of a sexual corruption network — it reveals the true relationship between liberal democracy and women’s right.

✍|by: M. Akhavan Qods

The Jeffrey Epstein case isn’t merely a scandal about abuse and corruption. It has become a mirror showing the harsh truth of the liberal discourse on “women’s rights.” For years, defenders of women, freedom, and human dignity stood on stage — until the raw link between power, wealth, and sexual exploitation shattered that very image.

If these movements were truly defenders of women’s rights, where is their voice now? Where are the international organizations? The celebrities who once cut their hair in protest for an Iranian Kurdish girl — why are they silent today? Where is Jennifer Lopez saying, “I won’t work anymore”?

This silence is not accidental or born of ignorance — it is a political choice. A choice that shows that “women’s rights” in liberal logic is not a universal value, but a tool for pressure, narrative control, and intervention.

Women are only seen when they fit a narrative that suits those in power. Otherwise, even if they are victims of organized abuse networks, they are ignored.

Today, more than ever, the world must rise for genuine global defense of women’s rights — not built on bodies, markets, or performance, but on dignity, justice, and humanity.

After Epstein, silence is no longer neutrality — it is complicity.

Notes on the Epstein Case

In December and January, the U.S. Department of Justice began releasing millions of internal files related to Jeffrey Epstein, revealing more about his network and connections, though most documents remain unreleased and several redaction errors exposed sensitive victim information.

Revelations from these files have renewed political fallout internationally, including calls for cooperation from powerful figures allegedly tied to Epstein’s network and ongoing scrutiny of how influential individuals interacted with him.

en.jahanbanou.ir

February 6, 2026 0 comment

opinion

Why did Iran’s economic protests take on a feminist tone in international media coverage?

by faeze mohammadi January 19, 2026

The recent gatherings in Iran initially focused on dissatisfaction with economic and livelihood conditions, but foreign media, by distorting their nature, have attempted to portray them as feminist or cultural-rights movements. This analysis emphasizes that the core protests were essentially driven by inflation, unemployment, and declining purchasing power, and efforts to redirect them toward identity issues are part of a psychological war against Iran. National unity and genuine attention to the people’s concerns are the keys to overcoming this crisis.

In recent weeks, protest gatherings have emerged in some Iranian cities, quickly drawing the attention of domestic and international media. These protests initially centered on economic and livelihood issues. The grievances at the heart of these gatherings included soaring inflation, exorbitant price increases for essential goods, declining purchasing power, and unemployment. These are tangible realities of people’s daily lives, rooted in complex economic conditions. In their protests, the people demanded improved living conditions and attention to their livelihood problems. These demands are legitimate and understandable, and the Islamic Republic of Iran has consistently emphasized addressing these concerns.

However, some foreign media outlets, through biased and selective interpretations, have attempted to alter the nature of these movements. By focusing on the presence of women in the gatherings—a natural presence reflecting the participation of half the country’s population—they have tried to portray the entire protests as a feminist movement or an uprising of women. Additionally, by highlighting certain marginal slogans or symbols, they have sought to link the protests to issues such as LGBTQ+ rights, even though these have never been the main focus or demand of the majority of protesters.

This deliberate distortion serves specific objectives: First, diverting attention from the people’s primary economic and livelihood issues and reframing the protests as cultural and identity-based debates. Second, waging psychological and soft warfare against Iran by creating a distorted image and undermining national unity. Third, imposing Western cultural and social values and discourses on Iranian society. Fourth, weakening the legitimacy of the Islamic Republic of Iran by pitting it against seemingly progressive demands designed abroad. Fifth, creating a pretext for increasing international pressure on the country under the guise of supporting human rights movements.

The reality of Iranian society shows that women have always played an active and constructive role in various spheres, but this participation occurs within the framework of religious and national values and does not mean reducing the protests to a movement with a Western feminist nature. Regarding issues related to sexual minorities, it must be stated unequivocally that this topic is not only not among the priorities of Iranian society but also that its promotion is clearly in conflict with civil laws, religious principles, and the will of the Iranian people. Iranian society, based on its religious teachings and deep-rooted traditions, has chosen a model of social life founded on family, modesty, and ethics. Efforts to normalize or promote behaviors contrary to this framework represent nothing but organized cultural invasion and the imposition of alien values on a society with an independent identity. Such propaganda, primarily originating from Western media and political centers, aims only to create cultural fragmentation, weaken the institution of the family, and sow confusion in public beliefs.

The recent protests in Iran reflect the livelihood and economic concerns of the people, which must be addressed and resolved through the careful planning and prudent policies of the country’s officials. In contrast, foreign media and hostile currents, by distorting the nature of the protests, seek to create sedition and division. It is the duty of all conscientious and caring individuals in the country to prevent the achievements of the system and national cohesion from falling victim to media conspiracies through unity and vigilance. Accurate analysis must focus on the real problems of the people, not on the propaganda of foreign groups whose aim is to weaken Iran. A strong and united Iran, relying on the will of its people and the guidance of its officials, will overcome this phase as well and thwart the conspiracies of its enemies.

Faezeh Aghamohammadi

January 19, 2026 0 comment

opinion

Embryos in the Laboratory: The End or the Beginning of Humanity?

by faeze mohammadi January 8, 2026

Imagine, in the not-too-distant future, a baby in a glass laboratory that never cries. It has no father to worry about it, no mother to stay up all night by its side. It is not born from a bond of love or human intimacy. This infant is a product of formulas; created from stem cells, without sperm, without an egg—an image that might once have seemed like a far-off fantasy but is now inching closer to scientific reality.

Scientists have managed to create structures that bear a significant biological resemblance to human embryos in the early stages of development. These structures arise from stem cells and can mimic some of the initial developmental stages. This advancement is seen as an opportunity to better understand the fundamental processes of human formation and to study the causes of miscarriage or genetic diseases. Yet, simultaneously, it opens up new horizons of ethical and legal questions.

When we say science can create these entities, it means science is capable of imitating the initial stages of human formation. But the main question is not whether this is scientifically possible. In other words, this issue is less about scientific feasibility and more of an invitation to reconsider the meaning, consequences, and ethical boundaries of such progress.

From the perspective of human ethics—whether in religious traditions or ethical philosophies—there exist fundamental principles such as human dignity. A human being is not merely a collection of cells that can be constructed, modified, or discarded. When the beginning of human life becomes a laboratory process, there is a risk that humans could be turned into objects for experimentation or modification, rather than beings with inherent dignity and value.

One of the most complex aspects of this technology is its impact on the status of motherhood and family. Motherhood is not merely a biological role; it is an emotional and caregiving experience forged through responding to a child’s needs—crying, nurturing, cuddling, gaze, and attunement in a deep bond. When human birth is separated from the bond of human love, this fundamental experience is disrupted, and the emotional connection between mother and child may be weakened.

On the other hand, the family as a social institution, formed on the basis of human bonds and marital relationships, embodies emotional, cultural, and educational values—values that technology alone cannot replace. If a laboratory child is seen as a technological product, the family and the role of parents could be reduced to a technical contract rather than a human and emotional experience.

In addition to these, one of the critical challenges facing this technology is the legal vacuum. These structures are neither fully embryos nor mere cell masses; therefore, many current laws are either silent or ambiguous about them. This legal grey area could lead to abuse or neglect of ethical values.

Even in countries where research on these structures is conducted, there are specific limitations. For example, in many jurisdictions, researchers are only permitted to keep such structures for up to approximately 14 days, and beyond that is generally prohibited, as more complex aspects of development begin after that stage.

When clear laws are absent, ethical boundaries can also blur. Should these entities have the right to basic respect? Should researchers observe a specific limit? Who decides what actions are permissible and what are not? The answers to these questions are not just scientific; they are ethical, social, and cultural.

From a social perspective, if human reproduction technologies develop without the role of human intimacy, societal perceptions regarding the importance of the mother and family responsibility could change. This could, in the long term, lead to a shift in values concerning the status of parents, family solidarity, and even the cultural perception of a child’s birth and development—issues that are not clearly anticipated in any legal framework today.

Science cannot be the sole guide. If scientific progress moves without an ethical compass, it may itself become a new crisis instead of solving human crises. The crucial question is: Would a world where human birth is separated from human intimacy and the bond of love truly be more humane or not? This is the very point we must carefully and conscientiously examine before taking any step on the path of science—not only for human dignity but to preserve the values of motherhood and the foundation of the family.

Faeze Aghamohammady

January 8, 2026 0 comment

opinion

When Dogs Teach a Lesson in Self-Control

by faeze mohammadi January 3, 2026

In recent days and weeks, if you’ve spent any time scrolling through social media, you’ve likely come across videos that, at first glance, seem like nothing more than simple, cute scenes.

In these short clips, a hungry dog sits directly in front of an enticing piece of food—often placed on the open palm of a woman’s hand—just a few centimeters from the dog’s mouth. The dog stares at the food, fidgets a little, sometimes shifts its gaze between the food and its owner, but despite the obvious temptation, it holds back. Until a clear command or permission is given, the food remains untouched. The moment permission is granted is the climax of the video: the dog finally eats, and the scene ends with a smile or praise from the owner. These few-second narratives, often accompanied by sarcastic captions or dark humor, have been viewed and shared millions of times.

On the surface, this content seems like a continuation of the familiar genre of cute and amusing animal videos—clips meant to entertain for a few seconds by showcasing animals’ patience, obedience, or intelligence. But the repetition of a specific pattern—a female hand, accessible food, a “no” or “wait” command, and the dog’s complete obedience—has quickly made it clear that these videos are not made merely to provoke laughter. In fact, the simple, easily understandable form of these images carries a symbolic message tied to one of today’s most controversial social issues: consent, personal boundaries, and violence against women.

By showing an animal—typically defined by instinct—content creators deliver an ironic message: if a trained dog can understand “no,” exercise patience, and respect boundaries, then an adult human cannot justify their behavior by claiming a lack of self-control. This message directly targets common narratives that place responsibility for sexual or behavioral violence on the victim—narratives that argue a woman’s clothing, behavior, or mere presence caused or provoked the violence.

The power of these videos lies precisely in their simplicity. Instead of slogans or overt expressions of anger, they rely on imagery—imagery that, without lengthy explanations, places a moral contrast before the viewer. If we expect a dog to wait and respect boundaries, why shouldn’t we hold humans to the same standard? This simple question challenges many of the excuses and justifications commonly used to rationalize violence.

This trend can be seen as an extension of discussions that have gained momentum in recent months around women’s safety in public spaces. One of the most well-known examples was the widely circulated question: if you had to be alone in the woods, would you rather be with a strange man or a bear? A striking number of women chose the bear. This choice was not meant as a joke or exaggeration, but stemmed from real experiences of fear, insecurity, and violence they had witnessed or endured at the hands of humans. The dog videos, using a gentler and more symbolic language, express the same sentiment: women want their boundaries to be respected and expect every individual to be responsible for their own behavior.

Ultimately, the meaning that has come to be attached to these seemingly simple videos points to a serious gap—a gap in being heard. When direct warnings, personal testimonies, and even statistics fail to capture public attention, metaphor and irony become tools of expression. The popularity of these videos comes not merely from a love of animals, but from widespread empathy with the message behind them: violence is not justifiable, “no” always means “no,” and respecting others’ boundaries is a conscious choice, not something beyond one’s control.

faeze Aghamohammady

January 3, 2026 0 comment

Culture opinion

Four Good Days — A Fragile Story of Trust in a Family Battling Addiction

by خانم هاشمی December 16, 2025

Four Good Days centers on the complicated bond between a mother and daughter struggling through addiction. This emotionally charged drama explores doubt, hope, and compassion, showing that recovery from addiction is not just an individual choice — it’s a shared journey for a family caught between love and fear.

✍|by Ms. Fatemeh Charkhtabian

A Door That Opens but Doesn’t Welcome

Imagine that someone you love has wrestled with addiction for years. They’ve promised to quit, you’ve hoped, you’ve been disappointed — over and over. Then one day they show up at your door again, saying, “This time, it’s different.” Your hand trembles on the doorknob — do you open up, or brace for heartbreak once again? Four Good Days begins with exactly this uneasy tension: a space between love and fear, hope and doubt.

The film opens with a quiet, well-kept house — a reminder of stability from better times — yet the slightly ajar door reveals how difficult it is for the daughter to return to that life. When we finally see her face — bruised skin, tired eyes, fragile body — it becomes clear that addiction has worn her down over the years. Brief flashbacks show moments of happiness, but those memories feel distant against the stark reality.

Between Hope and Skepticism

From the start, the mother is deeply conflicted. Her daughter, Molly, has relapsed countless times and has tried to get clean more than a dozen times. It’s natural that trust has eroded. This internal conflict isn’t just written in dialogue — it’s in the way scenes are shot and framed, with the camera often lingering outside the house, as if saying: Until that trust is earned, she’s not truly part of this home again.

Yet the film doesn’t reduce Molly to a stereotype of addiction. She’s a wounded human being caught between a yearning for life and a desperate escape from pain. Rather than showing drug use directly, the movie focuses on her internal struggle: the battle between hope and collapse. At times she seems ready to change; in other moments, she nearly destroys everything again. What should be four crucial days of sobriety becomes a grueling path filled with uncertainty and emotional volatility.

The Burden and Beauty of Support

In this story, the mother’s role becomes especially significant. She begins reluctant to accept her daughter back, but then chooses to stand by her through the toughest moments. This support sometimes becomes so intense that she even submits to drug tests in her daughter’s stead — a powerful symbol of how addiction affects the whole family, not just the individual. The film emphasizes that recovery isn’t only the addict’s struggle; it’s also about the sacrifices and pain experienced by loved ones. Women facing addiction often carry not just their personal battles, but the weight of society’s judgment — and more than anything, they need support and compassion.

A Missing Piece: The Absent Men

However, the film also has a notable weakness: its perspective is overwhelmingly centered on the mother and daughter, to the exclusion of male figures who may have shaped Molly’s life and contributed to her struggles. Fathers, partners, or other male influences are barely present. By focusing almost exclusively on this single dynamic, the story sometimes feels incomplete. If the role of men in the narrative had been more developed, the film might have offered a more balanced and deeper understanding of the roots of addiction.

Not About Drugs — But About Relationships

Ultimately, Four Good Days is less a film about substance use itself and more a portrait of trust, solidarity, and the fragility of human relationships. It reminds us that addiction is not just an individual battle — it’s a shared wound that families carry, often silently, through fear, hope, setbacks, and sometimes, resilience.

Film Facts

Four Good Days is a 2020 American drama film directed by Rodrigo García, based on a true story reported in The Washington Post. It stars Glenn Close as Deb, the mother, and Mila Kunis as Molly, the daughter struggling with heroin addiction.

en.jahanbanou.ir

December 16, 2025 0 comment

opinion

Women’s “Freedom” or a Silent Killing in Homes?

by خانم هاشمی December 16, 2025

Western claims about women’s freedom are constantly repeated — even as official statistics from the United States itself show that pregnant women are increasingly becoming victims of domestic violence and firearm-related homicide. This stark reality — highlighted in recent remarks by Iran’s Supreme Leader Ayatollah Khamenei once again exposes the true nature of the Western system behind its polished slogans.

✍|by Ms. Seyedeh Hakimeh Naziri

Iranian Women Listening, While Western Women Bleed

On the evening of December 3, 2025, while Iranian daughters gathered in a Hosseinieh to renew their hearts and eyes with the fatherly words of the Supreme Leader, somewhere in the West a pregnant woman might have been fighting for her unborn child’s life — barely conscious, whispering, “What was my crime?”

This contrast is not symbolic. It reflects a reality confirmed by Western institutions themselves. While Western governments loudly claim concern for the rights of Iranian women, many women in their own societies face violence without protection — often within their own homes, and often in silence.

“Freedom” for Iranian Women — Silence for American Women

Western narratives aggressively claim to defend the rights of Iranian women. Politicians and media outlets tear at their collars in outrage over women’s issues in Iran, while American women themselves are caught in a wave of domestic violence that often ends in death.

Research by Harvard T.H. Chan School of Public Health and Boston Children’s Hospital confirms that in the United States, homicide — largely driven by intimate partner violence and firearms — is a leading cause of death among women who are pregnant or have recently given birth, surpassing deaths from pregnancy-related medical causes such as hemorrhage, hypertension, or infection.

The Supreme Leader’s Words to Iranian Women

Speaking with a paternal tone, the Supreme Leader emphasized women’s dignity in Islam before exposing one of the most serious failures of Western civilization. He stated:

“Another major and essential right for women inside the home is the absence of violence. Today, Western culture is saturated with instances of violence by men against women — it is full of it. Women being killed by their husbands, women being beaten by their husbands — these realities exist in the West. This is among the most serious deviations of that civilization.”

These words were not rhetorical. They align precisely with the conclusions of Western public-health research.

Killing Two Heartbeats with One Trigger

In an editorial published on October 19, 2022, in The BMJ, researchers Rebecca Lawn and Karestan Koenen reported that homicide is more common among pregnant women in the United States than deaths caused by hypertensive disorders, hemorrhage, or sepsis.

They noted that the United States has a significantly higher prevalence of intimate partner violence compared with other high-income countries, and that such violence is often lethal — most commonly involving firearms. Their analysis of data from 2008 to 2019 showed that 68 percent of pregnancy-associated homicides involved guns.

Gun Violence: One Step Away from Death

Lawn and Koenen described firearm violence as “a public health emergency for pregnant women.” They emphasized, however, that these killings are preventable and that early identification of women at risk could allow for effective intervention.

Further analysis published in peer-reviewed medical journals shows that:

In 2020, homicide accounted for 5.23 deaths per 100,000 live births in the United States.
Firearms were involved in approximately 80 percent of these cases.
Pregnant and postpartum women faced a 35 percent higher risk of homicide compared to non-pregnant women of similar age.

A Message Under the Father’s Shadow

Under the fatherly guidance of the Supreme Leader, and with renewed emphasis on the dignity of women in Islam, another layer of Western crimes has been revealed before the eyes of Iranian women.

With facts now laid bare — not by ideology, but by Western institutions themselves — the path forward appears clearer than ever.

en.jahanbanou.ir

From: Fars

December 16, 2025 0 comment

opinion

Human Trafficking: Invisible Chains Against Human Dignity

by خانم هاشمی December 8, 2025

Modern slavery and human trafficking are not relics of history — even today, millions of people around the world remain trapped in invisible chains of coercion, exploitation, and forced relationships. This is a gross violation of human rights and a crime against human dignity.

✍|by Ms. Zeinab Heydari

The Grim Reality of Modern Slavery

Modern-day slavery isn’t a phenomenon of the distant past. According to recent global estimates by the International Labour Organization (ILO) in collaboration with other agencies, around 49.6 million people are living in modern slavery on any given day. Of those, approximately 27.6 million are subjected to forced labour, while 22 million are trapped in forced marriages.

Forced labour can take many forms — factory work, agricultural labour, domestic work, factories, even digital exploitation — and often under threat, coercion, or deception.

More than 3.3 million of those in forced labour are children.
In the commercial sexual exploitation sector, the majority of victims are women and girls, reflecting a stark gender dimension in this crisis.

Modern slavery affects every part of the globe — no region or society is immune.

Who Are the Victims?

Women and girls are disproportionately affected. Across many contexts, they account for a majority of identified victims of trafficking and exploitation.

Children too are extremely vulnerable. Instead of going to school or playing, millions of children are forced into labour or sexual exploitation, robbed of their childhood and their rights.

Migrants, displaced individuals, and people living in poverty or unstable family environments are often the most exposed — social and economic vulnerability remains a key driver in human trafficking and exploitation.

Why Is This Crisis Growing?

The latest data show a worrying rise in modern slavery in recent years: about 10 million more people were estimated to be in modern slavery in 2021 compared with 2016.

Global crises such as pandemics, wars, economic instability, climate change, and forced migration — which disrupt livelihoods and education — have exacerbated vulnerabilities, increasing the risk of exploitation.

Moreover, exploitation now spans private and public sectors, factories, agriculture, domestic work, digital spaces — it’s as much a hidden, systemic problem as it is a direct crime.

What Needs to Be Done: Paths Toward Dignity and Freedom

Widespread Education and Awareness: People — especially women and girls — must be informed about the dangers of human trafficking, deceptive recruitment, and signs of exploitation. This kind of education should be carried out in schools, media, community organizations, and by governmental and non-governmental entities.

Economic and Social Support: Providing stable job opportunities, vocational training, safe housing or shelters can lower the risk of vulnerable individuals accepting suspicious or risky offers.

Shelters and Support Centers: Safe havens offering psychological, medical, legal, and social support can help survivors rebuild their lives and reintegrate with dignity.

Stronger International & Regional Cooperation: Combating transnational human-trafficking networks demands coordinated law enforcement, information sharing, robust legal frameworks, and strict enforcement.

Strengthening Families and Local Communities: Families and local communities are often the first line of defence — open communication, vigilance, and education about the risks can protect vulnerable individuals, especially women and children.

A Moral and Human Imperative

From a spiritual standpoint, human trafficking and modern slavery represent a direct affront to the dignity bestowed upon every human being. As the holy Quran reminds us: “We have honoured the children of Adam,” meaning every human is entitled to dignity and respect. Exploitation, forced labour, or coerced relationships are a desecration of that divine dignity.

Every person who escapes the chains of modern slavery — however hidden those chains may be — reclaims the true meaning of freedom and human dignity.

Modern slavery may often be invisible, hidden in shadows. But with empathy, humane laws, solidarity, and courageous action, we can shine light upon these injustices — and affirm that human dignity is humanity’s greatest asset; no one should live in a condition that tarnishes it.

en.jahanbanou.ir

December 8, 2025 0 comment

opinion

The Story of Umm al-Banin: A Narrative of Love and Loyalty

by faeze mohammadi December 4, 2025

In the alleys of history, sometimes names pass by quietly and silently; they neither shout nor push themselves forward, yet we see their distinct footprints in the most crucial twists of fate-shaping history. Umm al-Banin (peace be upon her) is one of those names; a virtuous, mystic, and poetic lady, whose image, although summarized for many of us for years as the mother of four martyrs, the truth of her being is much deeper, broader, and more influential than this repetitive image.

It is enough to slightly draw aside the curtain of history for the face of a woman to appear who was not just a mother, but a teacher, a manager, and a role model for a correct understanding of responsibility and the position of being a wife and conscious obedience to the Imam of her time.

The narrative of her life, from the very beginning, carries the flavor of a great choice. The day when Ali ibn Abi Talib (peace be upon him), after the bitter years of losing Fatimah al-Zahra (peace be upon her), entrusted his brother ‘Aqeel to choose a worthy wife for him from a lineage of courage, destiny steered his path towards Fatimah bint Hizam al-Kilabiyyah (known as Umm al-Banin).

But in this, it was not only the choice of Ali (peace be upon him) that shaped the future; Fatimah’s choice was also important. From the moment she entered the house of Imamate, she knew that this union was not merely a marriage; it was a mission for which she had to prepare her entire being. Perhaps at that very moment, in her feminine silence, she had understood that one day, in the heart of a great event, her name would also be inscribed alongside the greatest names.

However, what distinguishes Umm al-Banin from many other women is the astonishing insight she showed in managing emotions and her position in the family of Ali (peace be upon him). From the first day, she knew that this house was not only her house; it is the house of light, the legacy of Fatimah al-Zahra (peace be upon her). Therefore, she not only did not position herself as a rival to that lady, but she did not even allow herself to be called ‘Fatimah’ lest a new cloud of sorrow settle even for a moment in the hearts of Hasan and Husayn (peace be upon them).

It is narrated: One day, the Commander of the Faithful (peace be upon him) went to her and found Umm al-Banin (peace be upon her) grieved and sorrowful. When he asked her the reason for her sadness, the lady, in response, requested the Imam to remove the name ‘Fatimah’ from her and not to call her by this name anymore.

When the Commander of the Faithful (peace be upon him) asked the reason for this request, Umm al-Banin (peace be upon her) said: “I have come to this house to serve your children, not to take the place of their mother.” At this point, the Imam (peace be upon him) said to her: “Rather, you are Umm al-Banin (Mother of the Sons).” The lady said to the Commander of the Faithful (peace be upon him): “Master, I have no son (that you have given me this name)!!” The Imam said: “God will grant you.” This was not just a gentle maternal humility; it was a conscious and deep decision to preserve the tranquility of a house where two future Imams were breathing. Perhaps it was this very behavior that forever cemented Umm al-Banin’s love in the hearts of the children of the Prophet.

In the embrace of such a mother, four valiant young men were raised: ‘Abbas, ‘Abdullah, Ja’far, and ‘Uthman. Four sons, four banners of a generation that was to display the authority of faith and sincerity in an unparalleled scene like Karbala. Raising these youths was not the work of chance and fate; Umm al-Binin had taught them the lesson of sacrifice years before Ashura. She told them that true love finds meaning in supporting the Imam of their time. The greatness of ‘Abbas (peace be upon him) in Karbala, his obedience, his gaze, his honor, were part of the legacy of a mother who had insight and saw the future; a mother who knew for what day her children were created.

But the peak of the story of Umm al-Banin’s life was written in the days after Ashura; when Medina was dusted with bitter news and people came to her in groups to offer condolences. It is narrated that when she heard the news of her sons’ martyrdom, she would weep but was calm; only one question was important to her: “Tell me about Husayn; what happened to Husayn?” And when she heard that Imam Husayn (peace be upon him) was also martyred, then her patience collapsed. This simple question is maternal in appearance, but in essence, it expresses a deep understanding of the position of the Imamate and the importance of the axis of the uprising of Ashura. She had understood that with the loss of the Imam of her time, a divine truth had been attacked, and this loss was heavier than the loss of her children.

In the years that followed, Umm al-Banin was not only a mourner; she was a narrator. Her elegies, her accounts, her tears, all turned into a precious document for recounting Ashura. She was the voice of grieving women and mothers, but beyond that, she was the voice of truth; a truth that did not allow the memory of Karbala to be lost in the uproar of politics and power. She knew that Karbala was not merely a historical event; it is a school that must be transmitted from generation to generation.

All of this presents a new face of Umm al-Binin before our eyes. A lady who, although standing on the margins of history, her role-playing is seen in the heart of all the great events of her era. She was not only the mother of martyrs; she was a woman of insight who recognized her responsibility; a manager who administered the house of Imamate with wisdom; a strategist who prepared her children for the greatest test of history; and a woman who, after all sorrows, remained a messenger of truth.

Her passing away reminds us that sometimes the greatest role models are those whose names are not lost in shouts; and they live on in whispers. Lady Umm al-Banin is one of them; a lady whose dignity and recognition shine in deep silence. Lady Umm al-Banin is a radiant lamp for the mothers of martyrs; a mother who bore the loss of her four sons in her heart, but considered the greater loss to be the loss of the Imam of her time. She taught all mothers of martyrs how, under the shadow of guardianship (Wilayah), love can be nurtured and children can be raised who, with their luminous souls, illuminate history.

Faezeh Aghamohammadi

December 4, 2025 0 comment

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