Editing needed- make it a good graduate level research paper with focused organization and synthesizing data! READ THE FEEDBACK CAREFULLY PLEASE AND MAKE CHANGES ACCORDINGLY! PLEASE I NEED IT TO BE A

How Muslim Communities and Leaders Tackle Honor Killings in Pakistan

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05/11/2025

Thesis Statement

Although honor killings in Pakistan are often perceived as being religiously motivated, a closer investigation reveals that they are primarily cultural practices rooted in patriarchal values. Muslim communities and leaders play a diverse set of roles in tackling these crimes—some perpetuating silence or justifying them through misreadings of Islamic texts, while others are increasingly leveraging religious doctrine, community outreach, and legal advocacy to challenge the practice and promote reform . This paper argues that although honor killings continue, there is a growing countermovement within Muslim Pakistan that aims to reclaim Islamic values of justice and human dignity as weapons against gender-based violence. It does this by analyzing court cases, media coverage, ethnographic studies, and religious discourse.

Introduction

Honor killing is a dangerous social phenomenon that has worsened in Arab and Islamic societies, and has spread in a shockingly large manner , and innocent lives have been lost because of it, who have not committed a sin or a crime, but have fallen victim to rumors and reckless actions that do not take into account the consequences and results, and to false social concepts and absolute ignorance of the rulings of the true Islam, this religion that sanctifies life, and makes the preservation of life one of its highest objectives and major goals, and considers it one of the five necessities, the loss of which leads to murder and corruption .

In Pakistan, honor killings—in which hundreds of women are killed each year under the guise of defending family honor—remain one of the most upsetting forms of gender-based violence. Despite constitutional protections and ratification of international human rights treaties such as the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), patriarchal norms continue to dominate the social and legal frameworks in which these crimes occur. Because of institutional inertia, cultural explanations, and legal loopholes, these homicides frequently go unpunished. Women who choose their own partners, seek divorce, or are merely suspected of engaging in behavior deemed “immoral” may be targeted by male relatives in the name of "izzat" (honor) (Amnesty International 2). In rural and urban Pakistan alike, the complex intersections of tribal customs, religious interpretations, and political apathy create an environment where these crimes can persist with impunity..

I deleted these because this is a research paper based on research material.

The state and media frequently highlight the savagery of these crimes, but they seldom ever look into the proactive measures taken by Muslim communities and leaders to address and fight this issue. Emerging voices in intellectual, feminist, and religious circles are starting to refute the widespread perception that Muslim cultures are either complicit or passive. Due to social pressure or a misunderstanding of religious doctrine, some imams, academics, and grassroots activists are reinterpreting Islamic texts to support women's rights and dignity, while others choose to stay silent or remain complicit .

Historical and Cultural Roots of Honor Killings in Pakistan: Between Patriarchy and Institutional Complicity

It is interesting to note that honor killings in Pakistan are part of a deeply rooted system encompassing legal, cultural, historical, and religious elements across many aspects of Pakistani society, rather than being isolated incidents or isolated, infrequent crimes. These crimes have their roots in pre-Islamic tribal traditions, where male family members were tasked with "restoring" the family's honor through aggressive or controlling behavior. Women were considered the bearers of this honor, and any failure to do so, from the family's perspective, exposed them to significant harm. Under the guise of tradition, these acts continue to be committed today, encouraged by patriarchal norms and traditional social expectations (An Empirical Study on: Honor Killings in Pakistan and Compliance with the Law, p. 64; pp. 2.2.3.pdf; p. 36 ).

Legal Frameworks: Between Symbolism and Dysfunction

Although Pakistan enacted the 2004 Criminal Law (Amendment) Act with the aim of criminalizing honor killings as premeditated murder, its effectiveness has been severely undermined. The Aurat Foundation claims that because it lacked important measures that would have allowed for true accountability, the amendment was ultimately a "disappointing triumph" (A Pilot Study on: Honor Killings in Pakistan and Compliance with Law, p. 2 ). Two primary issues persist, first, the continued applicability of Qisas and Diyat laws, which allow family members to forgive the murderer—often a close relative of the victim—perpetuates impunity. Second, weak enforcement remains a challenge. “There is widespread ignorance of the law not only among members of society but also among key actors in the justice system such as police, lawyers, and judges” (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 4). Because of this, victims are often urged to seek reconciliation in a tribal fashion instead of pursuing legal action .

Institutionalized Gender-Based Violence

Amnesty International When? underscores that violence against women in Pakistan extends beyond honor killings to include early marriage, forced marriage, domestic abuse, and trafficking. These abuses occur in a legal vacuum where women often lack access to safe shelters, legal aid, or reliable law enforcement (Author, year? PAKISTAN INSUFFICIENT PROTECTION OF WOMEN, pp. 2–3). The social and judicial systems often prioritize familial reconciliation over justice, allowing male guardians to mediate and silence female victims. Please connect this to the previous section as you still talk about the legal system. And we still need a historical context section. The reader does not understand the problem.

Modernizing Oppression: Honor in the Digital Age

Recent cases reveal how the concept of "honor" has expanded to encompass not only traditional personal behavior but also digital identity and self-expression through the internet and social media platforms. For example, in 2024, several women were killed by their male relatives for posting videos on TikTok, marrying without consent, or simply asserting their independence. Which city? What kinds of women and families? "Honor" crimes continued to threaten the lives of Pakistani women in 2024(‘Honor’ crimes continued to persist in 2024, threatening Pakistani women’s lives this repeats the previous part). These acts illustrate how patriarchal control has adapted to the modern era through technological surveillance .

The story of Qandeel Baloch, the bold young woman who set social media ablaze with her courage and was strangled to death by her brother in 2016, poignantly tells the story of how the brutal grip of patriarchy and the constraints of digital surveillance combine to stifle freedom and life. Despite her formal plea to the state to protect her rights just weeks before her murder, no action was taken. Her murder was a direct response to her refusal to conform to societal norms regarding women's digital presence and visibility (Qandeel Baloch murdered by brother in Multan: police). We do not know this story. We need more details and elaboration and analysis here. You have some really interesting content here, but you just need to elaborate on things better. You are very bright and hardworking. My feedback is all about organization and writing in an analytical manner. Please get an online appointment with the writng center.

Conceptual Challenge: The Problem with the Term "Honor Killing "

Rochelle Terman criticizes the use of the term "honor killing," noting that its use in Western discourse often portrays such crimes as evidence of cultural "backwardness" in Muslim societies, fueling stigma and Islamophobia. Yet, she also argues that honor killings are distinct from other forms of domestic violence due to their collective justification and symbolic purpose: “These crimes are not merely personal—they are public declarations of family or tribal honor” (Muslim World Journal of Human Rights, NOT ACCURATE CITATION. pp. 1–2). Tell us more about her critique please.

While scholars like Rochelle Terman critique the orientalist use of the term "honor killing," Lila Abu-Lughod (2013) expands on this by examining how Western interventions often misrepresent Muslim women’s realities. In the discourse surrounding honor killings, particularly in Western media and policy circles, Muslim communities are often framed as inherently violent, patriarchal, and culturally backward. However, as Lila Abu-Lughod (2013) critiques in her work Do Muslim Women (Still) Need Saving? these narratives rely on what she calls “cultural essentialism ” — the idea that Muslim women are oppressed because of Islam or Muslim culture. Abu-Lughod argues that this framing not only erases the diverse voices of Muslim women but also ignores the political and structural conditions that shape gendered violence. Applying this to the Pakistani context, we can see that honor killings are not simply a product of Islam, but of entrenched patriarchal norms, legal loopholes, and weak state enforcement — conditions that many Muslim communities themselves are actively challenging. Activists, religious leaders, and civil society groups in Pakistan have increasingly framed honor killings as a violation of Islamic ethics and Pakistani law, showing that resistance comes from within, not outside, the community. Abu-Lughod’s critique helps us move beyond simplistic cultural explanations and better understand the nuanced ways in which Muslim communities engage with and resist gendered violence. OK, GREAT, COME BACK TO THIS LATER ON. ALSO, YOU CAN USE SOME OTHER GENDER-RELATED READINGS HERE…

ThisWHICH INVESTIGATION? investigation shows that honor killings are neither unique or outmoded practices. YOU SAID EARLIER THAT HONOR KILLINGS ARE BASED ON OLD PRACTICES. Instead, they stand for a dynamic system of gender control that changes as media, technology, and societal norms do. TRUE. The main obstacle is not only legal but also symbolic: how to break down a cultural framework that associates collective masculine honor with female behavior. EXPAND MORE, GREAT Addressing this challenge, some community leaders in Pakitan offer a cultural reframing of honor and shame, a theological reappropriation of Islamic principles of justice and mercy, enforceable legal reforms, and a committed civil society able to support women’s rights across both rural and urban settings. MAYBE THIS PARAGRAPH CAN COME UP IN THE INTRO SECTIOON TO FORESHADOW YOUR DISCUSSION

Religious and Legal Perspectives on Honor Killings BE CAREFUL WITH TITLES AN SUBHEADINGS. REDUCE THEIR NUMBERS AND HIERARCHIZE THEM CAREFULLY.

Islamic Texts and the Sanctity of Life

We need objective analyses. I respect that you are Muslim but this is a paper for a grad course not an Islamic journal. or otherwise . THE IDEA THAT HONOR KILLINGS ARE NOT COMPATIBLE WITH ISLAM CAN COME FROM YOUR RESEARCH (PEOPLE SAYING IT) BUT NOT FROM YOU… I hope this makes sense.

The Gap Between Scripture and Practice

The Aurat Foundation's field study reveals a troubling pattern: honor killing criminals frequently use Islamic terminology or selective moral code interpretations to defend their acts. There is no basis for these arguments in Islamic law. "Honor killing is not part of the Islamic penal system, but rather a deviation from Islamic principles that emphasize justice and reform—not individual vengeance," the Foundation's research makes clear (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, pp. 27–31).
This misuse of religion masks what is essentially a cultural practice rooted in patriarchy and tribal notions of control over women. The crime is thus symbolically transformed into an act of righteousness, even though it contradicts the ethical framework of Islam. Promoting these narratives feeds a false societal belief that these murders are attributed to religion, when in fact they stem from deeply rooted cultural motivations. GREAT! You talk about people. EXPAND THIS SECTION PLEASE BY FOCUSING ON HOW HONOR KILLINGS ARE JUSTIFIED. BY THE WAY, YOU RELY TOO MUCH ON NON-ACADEMIC SOURCES, I WANT TO SEE YOUR ACADEMIC READINGS HERE… BRING IN ANALYSES FROM OTHER SCHOLARS.

Institutional Complicity and Legal Gaps INTEGRATE THIS INTO THE LEGAL SECTION YOU HAD EARLIER. WE DO NOT WANT TOO MANY SECTIONS. IT IS VERY DISORIENTING. PLEASE JUST LOOK AT THE SAMPLE PAPERS…

The inability of state institutions to deliver justice perpetuates the normalization of "honor" crimes, perpetuating them as an inevitable fate. According to the Aurat Foundation's own study, many police officers and judges remain either ignorant of, or deliberately ignore, the 2004 amendment to the Penal Code that criminalized these crimes as premeditated murder. Justice remains a distant dream in light of this appalling neglect (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 73). In numerous cases, rather than pursuing prosecution, authorities encourage informal settlements, often mediated within the family or tribe. This practice is particularly problematic under the qisas (retribution) and diya (blood money) law, whereby the victim's family can "forgive" the perpetrator—often a close relative—and escape legal retribution altogether. These legal loopholes reveal an institutional culture that trivializes gender justice. As one human rights advocate noted, "The law is toothless and will never be effective unless social norms and enforcement mechanisms change" (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 3). This legal inertia highlights the structural dimensions of honor-based violence: not only is it socially acceptable, but the legal system enables it to continue virtually unchecked. GREAT DETAILS.. EXPAND THEM MORE. BUT WE NEED MORE SCHOLARLY ANALYSES.

Reformist Islamic Voices and Counter-Narratives

In the face of the painful exploitation of religion, reformist Islamic scholars and thinkers, such as Saadia Huda and Anila Kamal, are stepping forward to reclaim the true spirit of Islamic teachings from the grip of patriarchal distortion. With hearts filled with hope, they assert that "honor crimes have nothing to do with Islam, but are rather the product of a patriarchal mentality." They see in the Quran, with its all-encompassing light, a constitution of justice that protects human dignity, rejects the logic of revenge, and embraces the principle of a fair trial. They loudly call upon Muslim communities: "Let us wrest our Islamic teachings from the hands of those who twist them to justify the oppression of women" (Women and Criminal Justice, 2025, p. 5). VERY INTERESTING DATA. BUT WE DO NOT KNOW THESE PEOPLE. PLEASE TRY TO EXPAND THESE MORE KEEPING IN MIND THAT YOUR READER DOES NOT KNOW THESE.

These scholars are weaving a deep faith-based resistance against honor crimes, drawing on the essence of religion to defend human rights. By refuting unjust interpretations and reviving the values of justice, mercy, and equality inherent in Islamic texts, they are sowing new seeds of hope, transforming religion into a beacon of liberation, not a shackle on humanity. EXPAND MORE PLEASE… I KNOW THIS IS ONLY A DRAFT BUT MOST OF YOUR IDEAS ARE UNCOOKED AND NEED FURTHER EXPANSION.

NO NEED FOR NEW SECTION, JUST CONTINUE PLEASE…

This emerging theological resistance reveals that religion—particularly Islam—can serve as a potent counter-narrative to violence when interpreted through a human rights lens. Rather than being a source of oppression, faith becomes a means of confronting patriarchal violence. The implications are significant: if religious teachings are reclaimed and contextualized correctly, they can be deployed to dismantle deeply rooted systems of gender-based control.

This places a dual responsibility on religious authorities and civil society actors. On one hand, religious leaders must actively challenge harmful interpretations that misrepresent Islam. On the other, legal systems and political institutions must implement reforms that close loopholes, enforce protections, and prioritize women's dignity and safety. “YOUR RECOMMENDATIONS” CAN COME IN THE CONCLUSION SECTION BUT FOR NOW WE NEED TO UNDERSTAND WELL WHAT IS HAPPENING AND WHY AND HOW…PLEASE MOVE THESE TO THE CONCLUSION SECTION. THE PAPER MUST FOCUS ON CRITICALLY ANALYZING WHAT IS HAPPENING.

Causes of Honor Crimes

The causes of the killing of women and the commission of so-called "honor crimes" are numerous. IN PAKISTAN OR IN GENERAL? The patriarchal cultural and social heritage, which considers the violation of a woman's family honor a crime deserving death as a form of shame. However, the man who participates in the crime is not punished. This means that inherited customs and traditions play a fundamental role in strengthening and perpetuating this phenomenon. The lack of religious awareness and the loss of a sense of jurisprudence among the majority of people regarding how Islamic law addresses societal issues. They rely on social customs in addressing this issue, inherited from their fathers and grandfathers, even if these customs conflict with religion . Delayed marriage due to high dowries, the inability to secure the requirements and exorbitant costs of marriage, and societal aversion to polygamy, which leads to increased spinsterhood and, subsequently, a tendency toward vice. This is compounded by an increase in the divorce rate and the number of girls dropping out of school and university. Family disintegration, the lack of supervision and monitoring of children, and a lack of a sense of responsibility lead to the commission of such crimes. HOW DO YOU KNOW THESE? WHERE DOES THIS INFO COME? This is in addition to the failure to provide children with the necessary sexual education, which enables them to distinguish between right and wrong, and good and evil. Some legal experts have argued that the legal texts related to the punishment for honor killing are among the most important reasons for underestimating the killing of women. These laws overlook these crimes, mitigate the punishment for perpetrators, and limit it to a few months' imprisonment for the perpetrator, or sometimes drop it under flimsy pretexts. The economic factor: PLEASE AVOID HALF SENTENCES. A sociologist WHO IS HE? believes that the economic factor is one of the reasons that lead to the commission of honor killings. He continues, saying, "Crimes classified under this concept in Jordan are few, and they are concentrated among the working-class classes. Therefore, the economic factor plays a major role; it is represented by cruelty and aggression in dealing with people due to difficult living conditions. This aggression may increase to the point of physical harm." WE ALWAYS NEED PROPER CITATION.

Community and Religious Leadership Responses YOU HAVE ALREADY STARTED TALKING ABOUT THIS ABOVE. PLEASE COMBINE THESE SECTIONS.

Rural Conservatism and Religious Complicity

In the depths of rural Pakistan, where tribal norms intertwine with patriarchal traditions to shape social life, religious leaders—such as imams and village elders—emerge as spiritual beacons and guardians of moral values. Unfortunately, their role in confronting honor killings is often a source of discomfort and even harm. A study by the Aurat Foundation MARYAM, IT IS NOT OK YOU HEAVILY RELY ON NON-ACADEMIC SOURCES… WE NEED REFERENCS TO ACADEMIC WORKS. indicates that some clerics, intentionally or unintentionally, confer an aura of legitimacy on these crimes, exploiting their religious influence to present these acts as religiously sanctioned. This manifests itself in poignant Friday sermons or during local jirgas, where carefully curated Quranic verses and questionable hadiths are invoked to reinforce notions of female obedience and male dominance. Thus, the notion that killing in the name of “honor” is not merely an acceptable custom, but a divinely sanctioned act is ingrained (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 69). The impact of the jirga and its intersection with this reality:

Jirgas, as traditional courts, WHAT IS THIS? PLEASE WRITE FOR AN IGNORANT AUDIENCE mirror this painful reality, perpetuating male dominance and reinforcing patriarchal values that restrict women. Instead of being a haven for justice, these councils often become platforms for justifying violence, issuing rulings that mitigate honor killings or exonerate perpetrators under the pretext of tribal reconciliation. This complicity fuels a social environment that normalizes gender-based violence, shielding it from legal scrutiny. Women, in this context, find themselves trapped in a harsh ideological captivity that ties their bodily and social autonomy—even their self-expression on platforms like TikTok—to shame that threatens family honor, exposing them to violence without any hope of justice or protection. PLEASE FOCUS ON DIGITAL SPACE IN ONE SECTION. REMEMBER YOU CAN HAVE MAXIMUM 5-6 SECTIONS IN THIS PAPER. OUTLIBE CAREFULLY (THAT WAS ON THE GUIDELINES)

The problem is exacerbated by the jirga's undermining of the formal legal system. Despite laws such as the 2004 Criminal Code Amendment, which criminalizes honor killings as premeditated murder, jirgas ignore these laws, preferring traditional settlements that prioritize tribal harmony over individual rights. This leaves women, especially in rural areas, trapped in a web of social and legal restrictions that hinder any attempt at emancipation. HELPFUL BUT THESE MUST BE SUPPORTED BY RESEARCH.

Toward Change: AGAIN, YOU HAVE ALREADY STARTED TALKING ABOUT THE SCHOLARS AND WHAT THEY ARE DOING… KEEP ALL OF THESE UNDER ONE OR TWO SECTIONS PLEASE! AND MAKE SURE THAT YOUR PAPER FOCUSES ON THE SCHOLARS MORE RATHER THAN TYEH PROBLE,

OSSIBLE PAPER OUTLINE:

--HISTORICAL CONTEXT (WHY AND HOW THIS PROBLEM HAS HISTORICALLY BEGAN AND EVOLVED AND THE RECENT SITUATION---TIE TO ECONOMY AND POLITICS, PLEASE—IT IS NOT ABOUT CULTURE ONLY)

-- LEGAL AND LARGER SYSTEM: RURAL AND URBAN PROBLEM

---PREPARE 2 SECTIONS N HOW ISLAMIC COMMUNITIES ARE RESPONDING. SHOW US THEIR “DIVERSITY” IN THIS CLASS WE TALKED ABOUT DIFFERENT ISLAMIC APPROACHES.

To break this vicious cycle, efforts have begun to counter the influence of jirgas and the misuse of religious discourse. Reformist scholars seek to correct misinterpretations, emphasizing that Islam calls for justice and the protection of life, not justification of violence. HOW? WHEN? WHERE? WHAT DO THEY DO? Organizations such as the Aurat Foundation work to educate communities about women's rights while demanding stricter implementation of official laws. But change requires a long-term effort to transform social norms, empower women, and reframe the role of jirgas and religious leaders as allies in the fight for justice, not obstacles. Ultimately, women in these communities continue to struggle for a voice to be heard and a respected life, in the face of a system designed to silence them. YOU HAVE ALREADY STARTED TALKING ABOUT THIS TOPIC. PLEASE CREATE AN OUTLINE AND TRY TO ORGANIZE EVERYTHING BETTER. BECAUSE YOU KEEP TALKING ABOUT THE SAME POINTS OVER AND OVER.

Emergence of Reformist Discourse in Urban Centers GREAT SECTION!

In urban locations like Karachi, Lahore, and Islamabad, a countercurrent is emerging despite the regressive narratives that are common in some rural areas. A new wave of Muslim academics, clerics, and religious intellectuals has arisen in this area, questioning the conventional association between "honor" and "violence." According to Rochelle Terman's analysis of controversial terminology, this reformist wave is characterized by a basic rejection of the idea that dignity is restored via murder. They argue that "true honor lies in upholding the dignity of human life" and that, when properly interpreted, Islam promotes equality, justice, and mercy over revenge or control (Muslim World Journal of Human Rights, pp. 2–4 –WRONG CITATION SYSTEM. EE NEED AUTHOR LAST NAME, YEAR, PAGE NUMBER, NOT THE JOURNAL NAME. THAT IS AT THE END.).
According to Terman, this intellectual movement aims to reframe Islamic rhetoric in a manner consistent with human rights ideals, transforming it from a rationale for violence into a tool for social change. This form of faith-driven activism reflects what some scholars call a "pious critical agency," where religious devotion becomes a tool for challenging gender injustices. THIS IS A RICH AND IMPORTANT SECTION. I LOVED THIS SECTION.

Rachel Rinaldo’s concept of “pious and critical agency,” introduced in her article “Pious and Critical: Muslim Women Activists and the Question of Agency” (2014), provides a useful lens for understanding how Muslim women in Pakistan challenge honor killings from within an Islamic framework. Rather than conforming to secular liberal feminist models, many women activists draw on Islamic teachings about justice (insaf), compassion (rahma), and human dignity to critique patriarchal customs like honor-based violence. Rinaldo shows how Indonesian Muslim women use religious discourse to push for gender justice without abandoning piety, a dynamic also visible in Pakistan. Organizations such as the Aurat Foundation and grassroots educators in madrasas advocate against honor killings by reinterpreting Islamic texts and emphasizing that Islam forbids murder and injustice. This strategy challenges both local justifications for honor killings and global narratives that cast Islam as inherently oppressive. Through this “pious critical agency,” Muslim women in Pakistan assert their right to safety and respect — not despite their faith, but through it. GOOD CONNECTION TO THE REAIDNG. BUT HOW? WHERE? WHEN? YOU STATE MANY THINGS WITHOUT EVIDENCE. WE NEED SPECIFIC DATA TO BACK UP ALL THE POINTS. PLEASE INTEGRATE SPECIFIC DATA BETTER TO THE TEHORETICAL POINTS. WRITING CENTER CAN HELP WITH THAT TOO.

Grassroots Initiatives and Localized Change

In parallel with this rhetorical shift, grassroots campaigns have begun to emerge across Pakistan, combining civic activism with enlightened religious leadership. AMAZING! TELL US MORE! Organizations such as Jah Partnerships and the Aurat Foundation have taken a leading role in launching educational, religious, and media campaigns. These campaigns aim to train local imams to reinterpret core Islamic concepts such as justice, mercy, and dignity in ways that condemn and reject honor-based violence.

In areas such as Multan and Karachi, these efforts have yielded promising results. Local reports indicate a decrease in honor killings and an increase in their legal reporting, suggesting that combining enlightened religious discourse with social awareness can have a tangible impact when implemented at the community level. PLEASE EXPAND THIS SECTION. VERY INTERESTING. TELL MORE BY MAKING REFERENCES TO THE DATA YOU FOUND OUT IN DIFFERENT PLACES.

NO NEED FOR A NEW SECTION. YOU CAN MENTION THEIR CHALLENGES IN ONE OR TWO PARAGRAPHS AS YOU DISCUSS THEIR ACCOMPLISHMENTS

These developments are not without opposition, though. Religious and secular activists who try to overthrow long-standing tribal or religious hierarchies may encounter violence, threats, or exclusion. Political meddling further complicates their work because local power brokers sometimes establish coalitions with tribal leaders, undercutting efforts to reform the law and culture.

Reformers face a significant challenge since religion, politics, and patriarchy are intertwined; addressing one element frequently necessitates addressing all three at once.

The Birth of a Reformist Religious Discourse YOU TALKED ABOUT THIS MANY TIMES ABOVE. PLEASE GATHER ALL OF THIS INTO ONE BIG SECTION. I SEE THAT THE MAJOR ISSUE YOU HAVE IS ORGANIZATION. YOU MUST CREATE A DETAILED OUTLINE AT THE BEGINNING.

Notwithstanding the challenges, there is growing evidence of what academics refer to as the "slow but promising birth of a reformist discourse." A hallmark of this change is the increasing recognition, even within religious organizations, that Islam should be a component of the solution to gender-based violence rather than a cover for it.
This developing storyline marks the start of a possible reconciliation between universal human rights and Islamic principles, particularly in situations where religion is a major factor in both public and private life. Though still out of the mainstream, this conversation gives hope for changing not only how religion is perceived but also how it may be used to promote gender equality and justice.

Media as a Double-Edged Sword

The media in Pakistan has played a pivotal role in shedding light on the issue of honor killings, highlighting high-profile cases such as those of Qandeel Baloch and Hira Anwar, sparking widespread debate in legal, social, and religious circles. However, the nature of media coverage has often been contradictory, oscillating between bold awareness-raising and sensationalizing the subject. OK, THIS CAN BE ANOTHER SECTION

Local television channels and newspapers tend to focus on the horrific and dramatic aspects of these crimes, highlighting the details of murder, family betrayal, and public outrage, while often ignoring the structural roots of the phenomenon. Questions are rarely raised about the role of tribal justice systems such as jirgas, the influence of male guardianship ideologies, or the shortcomings in law enforcement that perpetuate this violence (Muslim World Journal of Human Rights).

In contrast, international media often portray honor killings as a product of "Islamic culture," using them to reinforce Orientalist stereotypes of religious and cultural backwardness. This framework feeds into the narrative of "Islamic exceptionalism," which misattributes these crimes to religious identity rather than analyzing them as a manifestation of structural gender-based violence common to patriarchal societies globally (Muslim World Journal of Human Rights). The result is a media discourse that may raise awareness but also fuels Islamophobia and stigmatizes Muslim communities worldwide. PLEASE EXPAND THIS SECTION MORE AND ALSO THIS IS WHERE YOU CAN CONNECT TO MANY OF OUR CLASS READINGS. WE DISCUSSED PROBLEMATIC MEDIA REPRESENTATIONS IN MANY ARTICLES. PLEASE REVIEW THE POWERPOINTS.

CONNECT TO MEDIA SECTION??? The case of Qandeel Baloch clearly exemplifies the dual role of the media. Qandeel was a controversial yet influential figure on social media, challenging social norms with her bold self-expression. When her brother murdered her in 2016, her death became a sensational media event. The media focused on amplifying her character, but often neglected to critique the social structures that made her vulnerable.

What made her case so significant was that Qandeel had formally requested protection from the state, warning of the threats to her (Qandeel Baloch murdered by brother in Multan: police). However, her requests were ignored, revealing the complicity of the state and the entrenched patriarchal values within its institutions. While the case sparked legislative debate and calls for reform, legal loopholes, including those inherent in the Qisas (Retribution for Murder) and Diya (blood money) law, allowed her brother to escape severe punishment, highlighting the media's inability to sustain pressure for radical accountability of the regime

There are many other cases in Pakistan that highlight the sensationalist role of the media in covering honor killings, which tend to focus on the dramatic and emotional aspects rather than analyzing the structural causes or advocating for radical reforms. The following are prominent examples that illustrate this pattern:

The case of Zainab Fatima (2023): OK, USE IN THE MEDIA SECTION

Zainab, a young woman from a rural area in Sindh, was murdered by her father after refusing an arranged marriage. The case captured media attention due to its "shocking" nature, with newspapers and television channels focusing on descriptions of the crime scenes and portraying the father as a "monster." However, little coverage addressed the broader context, such as the influence of the tribal system or loopholes in the Qisas and Diya (blood money) law that allowed the father to negotiate a reduced sentence. This type of coverage temporarily fueled public outrage, but failed to spur a sustained debate about gender-based violence.

The case of Saima Noor (2022): YOU DO NOT NEED TOO MANY CASES BECAUSE YOUR TOPIC IS THE ISLAMIC ACTORS NOT MEDIA COVERAGE

Saima, a young mother from Lahore, was murdered by her husband after being accused of "disobedience" and communicating with friends on social media. The case generated significant media attention, with headlines describing the gruesome details of the crime and featuring photos of Saima smiling at family events. However, the coverage focused largely on the emotional and tragic aspects, ignoring discussions about how patriarchal norms enabled such acts or the role of the police in ignoring Saima's previous domestic violence complaints. The case became a "news story" that quickly faded without achieving tangible change.

Transnational Patriarchy and the Case of Hira Anwar WE DO NOT NEED TOO MANY CASES OF THE HONOR KILLINGS. THIS IS NOT YOUR TOPIC. SO PLEASE CONDENSE THESE CASES (YOU HAVE TOO MANY) AND TELL US MORE ABOUT WHAT ISLAMIC LEADERS/ACTORS ARE DOING…

The murder of 14-year-old Pakistani-American Hira Anwar in 2025 brought honor-based beliefs' global aspects to light. Her father and uncle killed her in Quetta after she posted TikTok videos of actions they considered dishonorable, while she was lured from New York under the pretense of a family vacation (Father Slays New York Girl, 14, in TikTok ‘Honor Killing). Her story surprised the world and demonstrated that honor ideals are culturally portable rather than geographically limited, flourishing even in diaspora societies where patriarchal traditions are upheld for decades.
This case broadened the discussion about honor killings by demonstrating how patriarchal authority also monitors digital places. The internal conflicts within the diaspora—between the continuation of traditional honor rules and increasing integration—were also highlighted. IF ISLAMIC ACTORS DID NOT DO ANYTHING, NO POINT IN MENTIONING THIS…

THIS SECTION WILL COME IN THE HISTORICAL CONTEXT SECTION EARLIER IN THE PAPER… The 2024 study by journalist Sara Haider further demonstrates that honor killings are signs of a larger cultural disorder rather than being the exception. Cases she documents show how female autonomy, particularly in digital spaces, is criminalized ('Honor' crimes persisted in 2024, endangering the lives of Pakistani women). These cases include a man who killed four female relatives for their online behavior, another who killed his wife with a brick, and a teenager who was murdered for choosing her husband.
According to the Human Rights Commission of Pakistan (HRCP), 346 honor killings were recorded in 2024—down from 490 in 2023 and 590 in 2022. This decrease does not indicate a significant structural shift, even though it might be the result of more knowledge brought on by media attention. The root causes of violence, including as legal loopholes, cultural stigma, and lax enforcement, continue to exist. In 2024, "Honor" crimes threatened the lives of Pakistani women.

YOU DO NOT NEED THIS SECTION BECAUSE THIS IS NOT YOUR TOPIC. YOU CAN OMIT THIS. Media can be both a cause and a catalyst, according to the findings. On the one hand, as demonstrated in the case of Qandeel, it can draw attention to injustices and sway public opinion. However, by simplifying complicated situations to cultural prejudices or personal tragedies, it can impede systemic analysis.

Therefore, better, more responsible media coverage is required, not just greater media attention. This entails avoiding orientalist stereotypes, emphasizing legal, political, and religious systemic causes, moving away from individual blame and toward structural accountability, and supporting survivor narratives and grassroots remedies.

By doing this, the media may turn into a true ally in the struggle against honor-based violence, reporting on the crime while also challenging the culture that permits it to persist.

Conclusion

Honor killings in Pakistan embody a tragic intersection of tribal traditions, patriarchal dominance, and the misuse of religious discourse. Contrary to popular belief WE DID NOT UNDERSTAND WHY THIS IS POPULAR BELIEF, WHO SAYS SO, SINCE WHEN, ETC…, these practices are not Islamic, but rather rooted in pre-Islamic cultural frameworks where women are considered the bearers of family honor, and their bodies are used as arenas for the struggle over male dominance. Violence, particularly murder, is used to enforce this system, cloaked in the rhetoric of shame and discipline (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 64). AGAIN, THIS IS NOT A RELIGIOUS STUDIES COURSE. WE CANNOT TALK ABOUT ISLAM. WE WILL TALK ABOUT WHAT MUSLIM ACTORS DO. In rural areas, many religious leaders remain silent or endorse these acts in Friday sermons or jirgas, using questionable hadiths to justify women's obedience and male dominance (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, pp. 69–73). However, in cities, a reformist movement is emerging, led by scholars and activists such as Rochelle Tirman, who asserts that "honor crimes are patriarchal, not Islamic," calling for the reclaiming of religion as a source of resistance (Muslim World Journal of Human Rights, pp. 2–4). This resistance is translated into community initiatives led by organizations such as Aurat in cities like Multan and Karachi, where imams are trained to deliver sermons condemning violence and emphasizing values of justice and dignity. These efforts have led to a decrease in crimes and an increase in legal reporting. However, the media remains ambivalent; It has highlighted cases such as Qandeel Baloch (2016) and Hira Anwar (2025), igniting public outrage. However, it often focuses on sensationalism without addressing structural causes or legal loopholes such as qisas (retribution) and diyya (blood money) that allow perpetrators to escape (A Pilot Study on: Honor Killings in Pakistan and Compliance of Law, p. 3).

PLEASE REPEAT YOUR ARGUMENT AND ANALYSIS. ALSO WHY THIS DISCUSSIN IS IMPORTANT.

OTHER ISSUES:

--- You do not use enough number of outside academic articles and class readings. Please carefully review all your data and see how you can those integrate data into your outlines sections. You need to consider messy data all together.

Neoliberalism and poverty are very important issues shaping honor killings. Some of your articles discuss that. Please offer us a good economic context.
What about global connections? How do global Muslim actors affect the situation in Pakistan? I remember that you had such readings. But I do not see them here. When we set your plans and readings, there were many rich issues; I do not see them here.

Works Cited

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Amnesty International. Pakistan: Insufficient Protection of Women. AI Index: ASA 33/006/2002, 2002.
Bhanbhro, Sadiq, et al. “Karo Kari: the Murder of Honour in Sindh Pakistan...” International Journal of Asian Social Science, vol. 3, no. 7, 2013.
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Huda, Sadia, and Anila Kamal. “Honor Killings in Pakistan: Unveiling of Myths...” Women & Criminal Justice, 2025.
Khan, Shahbaz. “Exploring the Socio-Cultural Factors Underlying Honor Killings in Pakistan...” Journal of Political Studies, vol. 27, no. 1, 2020.
Korteweg, Anna C. “Understanding Honour Killing and Honour-Related Violence...” Canadian Criminal Law Review, vol. 16, no. 2, 2012.
Lari, Maliha Zia. A Pilot Study on “Honour Killings” in Pakistan and Compliance of Law. Aurat Foundation, 2011.
Rinaldo, Rachel. “Pious and critical: Muslim women activists and the question of agency.” 2014.
Terman, Rochelle L. “To Specify or Single Out: Should We Use the Term ‘Honor Killing’?” Muslim World Journal of Human Rights, vol. 7, no. 1, 2010.