Heba Smith, who holds a BA in Psychology and an MA in Theology and Islam, brings a unique and necessary dual perspective to one of the most pressing issues of our time: the exploitation and trauma of women at the hands of terrorist groups. In this powerful interview conducted for International Women's Day, she moves beyond surface-level analysis to dissect the sophisticated mechanisms of coercion—from isolation and love bombing to sexual violence—used by organizations like ISIS to manipulate and control women. Crucially, Ms. Smith draws a sharp and authoritative line between the dignity and rights granted to women by true Islamic theology and the brutal degradation practiced by extremist movements. She addresses the long-term psychological scars—PTSD, intergenerational trauma—borne by survivors and offers a message of resilience rooted in both clinical practice and profound faith. By calling for the demystification of stereotypes about Muslim women and advocating for the integration of mental health support with compassionate community care, this interview serves as both a scholarly critique of terror and a heartfelt guide for healing. Below is the full exclusive interview.
1. As a psychologist, what are the most common long-term traumas experienced by women who survive terrorist attacks or lose family members to terrorism?
The most frequent traumas experienced by women who are victims of violence and terrorism include post-traumatic stress disorder (PTSD), characterized by intrusive memories and flashbacks, where the traumatic event is relived; depression, anxiety, and chronic fear; feelings of guilt, anger, and insomnia; and, in cases of sexual violence with or without penetration, sexual dysfunction. These traumas can persist for years, drastically altering their lifestyle and requiring long-term, specialized psychological support.
2. Women who are forced or manipulated into terrorist groups (such as ISIS) often face extreme psychological pressure. Can you describe the mechanisms of coercion and control used against them?
Before listing the mechanisms of coercion and manipulation used by terrorist groups, such as ISIS and others, it is important to highlight that the recruitment of members is an interesting phenomenon to address, since it occurs due to the lack of social acceptance of a member of a community. For example, a young Muslim woman living in Europe, where there are restrictions on practicing her faith due to the use of the hijab, and where the media and her peers have the mistaken concept that Islam is terrorism; this makes the young woman feel like she doesn't belong in society. She tries to find refuge in a peer group that understands and supports her to get out of this situation, and it is there that young women are recruited by terrorist groups.
These groups offer them an ideal life, thus beginning the psychological manipulation, telling them that their parents don't understand them, that the Western society where they live is not ideal, etc. And there begins the path to the victim's psychological decline.
So the journey begins with isolation—from family and friends—leaving them to rely solely on this "savior" group, which promises to change the world for the better.
They control access to information, telling them not to watch the news, controlling what they consume and restricting it only to the group's content.
Once inside the group, sleep deprivation and extreme training methods are used to induce physical exhaustion and trauma, making it easier to dominate the victim and limit their judgment. Morality and ethics are also instilled; for example, they are told that murder is part of the justice they are dispensing. Women are treated as sexual objects, their self-esteem is destroyed, and they live serving the men of the group "because it is their job and their duty." They are victims of rape.
These groups, as I mentioned earlier, exert emotional and psychological manipulation on the victims. Initially, the victim is treated as someone important, their self-esteem is raised by belonging to the group, and from this love bombing, it progresses to physical punishment, feelings of guilt, and the destruction of personality and identity.
To gain immediate control, public executions, mistreatment, threats, among others, are used.
3. From your theological background, how does true Islam elevate the status, rights and dignity of women, in complete contrast to the way groups like ISIS treat them as objects?
From its inception, Islam sought to reclaim the role of women, prohibiting the killing of innocent girls as practiced in pre-Islamic times.
Islam grants women the right to study, to work, to participate in politics, and to be active members of society. It came to protect women's dignity, honor, and worth, valuing them for their morals, faith, and ethics, and not merely as sexual objects.
4. Many Iranian families have women who were widowed or orphaned by terrorism. What psychological support strategies have proven most effective for them?
It is good to have access to medical and psychological assistance in the face of traumatic events and grief that cause pain. Creating an interdisciplinary community group, with psychologists, religious leaders, social workers, and doctors, to support and accompany victims is extremely important.
5. How does the exploitation of women in terrorist groups create intergenerational trauma, and what can communities do to break this cycle?
The exploitation of women in terrorist groups, through sexual violence, trafficking, and their use as human shields, generates intergenerational trauma, where mothers transfer and transmit post-traumatic stress, mistrust, fear, anxiety, and other issues to their children and communities.
To break this cycle, communities must implement gender-sensitive rehabilitation, specialized psychological support, community reintegration, and economic empowerment programs.
6. On International Women’s Day, why is it important to distinguish between the high value Islam places on women and the degradation practiced by extremist terrorist organizations?
It is essential for Muslim women to disseminate information and carry out community work to demystify the myths and stereotypes created by mainstream media, which portray a reality that is not that of Ayatollah Muslim women.
For example, it should be made known that there are female ayatollahs in Iran, that women are the center of society, and that they are not merely semi-literate child bearers who stay at home, as the West often thinks.
It is crucial to demonstrate to society that the hijab does not oppress or restrict any freedom, but rather is part of a Muslim woman's identity and value.
7. What message of healing and resilience would you like to share with women victims of terrorism and their families worldwide?
The message I would give is to have patience in Allah and trust in Him. As the Holy Quran says, "In difficulty lies ease."
He shares some words from Rumi that say:
“Empty yourself of worry.
Think about who created the thought.
Why are you still in prison when the doors are so open?
Get out of the knot of fearful thinking.
Live in silence.
Flow deeper and deeper into the waves of being, which are constantly expanding”.
Remember, dear sister, no pain is eternal; it is within you and your faith in Allah that you can move from darkness to the light of healing.
8. How can psychological and theological insights together help societies better protect women from falling prey to terrorist recruitment?
Implement educational and community programs that psychologically empower women while fostering a theological understanding that rejects violence.
From a psychological point of view, efforts should be made to strengthen the self-esteem of the victims and address their traumas, while from a theological perspective, religious issues should be addressed, teaching true religious values and teachings, and in this way, by applying Islamic psychology, these issues can be addressed.
9. Looking forward, what role should mental-health professionals and faith leaders play in supporting women survivors and in preventing future exploitation?
Mental health professionals and religious leaders must work together, combining skilled clinical care with compassionate community support to empower survivors. Their future role focuses on non-judgmental active listening, validating trauma, creating safe environments, and prevention through education and building resilience.