AL-QALAM ‫القلم‬

ISSN 2071-8683 e-ISSN 2707-0077

Volume 23, Issue, 1, 2018
Published by Institute of Islamic Studies,
University of the Punjab, Lahore, Pakistan.

Violence against Women in Pakistan: A Study of Religious, Socio-

Cultural and Legal Perspectives of Honour Killing
Dr. Sher Muhammad
Assistant Professor of Political Science
Govt. College Bhalwal, Sargodha Pakistan

Hafiz Muhammad Ramzan

Assistant Professor of Islamic Studies
Govt. Ambala Muslim College Sargodha Pakistan

Muhammad Waris Awan

Assistant Professor, History and Pakistan Studies,
Government College University Faisalabad, Punjab Pakistan
Abstract:
Violence against women is not confined to any particular society. Honour killing is also a
global issue; however, the number of violence types is rampant in Pakistan. Certain
inhuman and violent customary practices in many parts of Pakistan are the pretext for
killing thousands of women. There are several wrong explanations of Quranic verses to
justify this type of violence, but it is appropriate to understand this complex issue of honour
and its rationale. The paper will also examine the socio-cultural and legal perspectives of
honour killings in Pakistan. Several laws in Pakistan exclusively deal with these issues and
especially, the new honour killing law promulgated in 2004 needs critical scrutiny to study
the effects of this law. Finally, the paper will summarise its findings and give a few solid
recommendations as to how to make the laws more effective.
Key Words: Honour crimes, customary violent practices, legal perspectives,
Introduction:

Honour killing is a leading source of violence against women in the various states of the
world. Thousands of innocent women are killed in Pakistan, mainly due to inhuman and violent
customary practices. It is also used as useful concealment for all breeds of violence against women.
Customs and traditions moulded with misconstrued religious books have been a resilient cause for
such violence, which have produced a certain type of outlook. It has also deeply embedded in the
behaviour of Pakistan males. Until male thinking and attitude towards women are shaped, this
 Al-Qalam Violence against Women in Pakistan……..

issue cannot be eradicated. Although this issue has gained international organizations and women
rights activists' attention, this social evil needs wider exposure amongst Pakistan's masses to fetch
genuine and permanent social reformation. It is common in Pakistan that violent actions on the
pretext of honour are considered praiseworthy acts in Pakistan.1 It is also argued that the majority
of wrongdoers of honour killing in Pakistan are virtually never punished. If few are given
punishment, the murderers are penalized for just two or three years.2 One article has beautifully
summed up these issues in the following words3.

To live freely, especially for women, continues to be a crime in this society, where neither
the law, nor the people, nor a tainted interpretation of Divine decree, allows or protects this
primordial gift of humanity.

According to the Amnesty International Report, "Honour killings can also be described as
extra-judicial punishment of a female relative for assumed sexual and marriage offences".4 United
Nations Special Rapporteur on violence against women in her reports writes,

Honour is defined in terms of women's assigned sexual and familial roles dictated by
traditional family ideology. Thus, adultery, premarital relationships (which may or may
not include sexual relations), rape, and falling in love with an 'inappropriate' person may
constitute a violation of family honour".5

Honour killing is defined as "extra-judicial punishment of a female relative for assumed

sexual and marriage offences which are considered as a misdeed or insult, include sexual
faithlessness, marrying without the will of parents or having a relationship that the family considers
to be inappropriate and rebelling against the tribal and social matrimonial customs". 6According to
another scholar calls it "an emotional outrage" which engendered women's life due to "alleged or
actual infidelity which doesn't abide by its tradition and code of behaviour".7 Another interesting
article by Lama Abu Odeh writes about honour killing in the Arab world. "A paradigmatic example

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of a crime of honour is the killing of a woman by her father or brother for engaging in or being
suspected of engaging in, sexual practices before or outside marriage".8

It is argued that this evil goes back to even 1200 BC9 and Hammurabi and other Assyrian
tribes also practiced this. 10 Another scholar finds its roots in ancient Rome where during
Augustus's reign (22 BC to 17 AD), legislation was enacted to control women's sexual conduct.
This law allows male members to kill a woman if she was found guilty of adultery.11 Such type of
legislation was not only present in the Roman Kingdom. In the early Jewish law medieval Europe
was allowed the death penalty for adulterous wife and partner by stoning.12 Another Scholar writes
that in the Ottoman regime, the killer always shows the public his act by 'sprinkling victim's blood
on his clothes and displaying the bloody murder weapon in the streets. It was believed that such
type of show would help to increase his honour'.13Another study claims that this problem cuts deep
into the history of Arab society. 14 He further argues that this type of violence is mainly found in
the patriarchal societies' where male members like to keep authoritarian control over the preferred
familial power structure. The only duty of women understood in those societies was to give birth
to children. The honour killing is not to regulate female conduct, but it is closely interrelated with
fertility or reproductive power. Women were considered feebler and weak creature in the pre-
Islamic period. They were not entitled to any rights, self-esteem, and were always deprived of
justice in society. It was a common practice that daughters in Arab society were buried. In the Sub-
Continent, Hindu society widow was enforced to burn with her husband on the name of a custom
called "Sati". This brief historical synopsis validates that the notion and the ritual act of honour
killing with legislative patronage are very ancient and are not limited to any specific part of the
world.15

Types of Honor Killing

Honour killing has different names throughout the country. In the Province of Sindh, this
is frequently named "Karo Kari". Karo means blackened man, and Kari refers to women, meaning
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blackened women. There is a complicated procedure to decide the case of 'Karo Kari' because it is
the verdict of tribal elders (Jirga) to decide the fate of males and females involved in the case. If
Jirga decides to kill both the Karo and Kari, then the matter is likely to be settled. Still, it has been
observed in most of the cases, Karo (male) escapes then he has to give compensation to the family
whose woman has been killed if he likes to spend a normal life. There is no certain type of
compensation, sometimes, only money is given to an aggrieved family, but in other cases, a woman
has to give to the adversary. If the girl is over seven-year of age, then one girl and if less than seven
years of age, then two are handed over to the family whose woman has been declared Kari. It is
common practice that only women became victims because men (Karo) always give their sisters
or daughter to save their lives. Still, women are never given such types of compensatory relief. In
Punjab, the victims are usually killed by shooting, but sometimes this is based on single
pronouncement to be carried out in secluded.

In most cases, close male relatives of the accused women executed the murder based on
the decision of Jirga. In the provinces of Khyber Pakhtoon Kha (KPK) and Baluchistan, lives tribal
Pakhtoon community. It is known as "Tur" in those areas, in which the victims are hacked, stabbed,
burnt, or shot dead. In the province of Baluchistan where Baloch tribes are living, it is named
'Siakari mean adulteration.

Honour Killing in Pakistan: Situational Analysis

The dramatic rise since 1990 in cases of honour killing had been observed that fascinated
the world's responsiveness towards the weak Pakistani laws and legal system that could not deal
effectively with honour killing cases. A Human Rights Watch report in 1999 revealed that
according to its special task force in, 196 cases of honour killing more than 226 people were
murdered.16Amnesty International reported on 22 September 1999, that state authorities could not
protect women who had been victims of honour-related violence. Hundreds of women were even
killed, and Government institutions did not investigate these incidents and punished
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perpetrators.17In its reports published in 1999 showed a horrible picture of such type of violence
in Pakistan. This report has shocking figures that approximately 70 per cent to 90 per cent of
women are subjected to domestic violence in Pakistan. 18 Another problem with this type of
violence is that 70 per cent of the honour killings victims of are women, whilst 30 percent are
men.19 It is estimated that 'the number of honour killings in Pakistan is estimated to be around
2,500 to 3,000 cases every year'20 . According to another human rights organization, one thousand
women and girls are victims of honour crimes every year in Pakistan 21 . A women rights
organization in its reports having data of 2011-2012, discovered that violence against women was
growing and in 2011, 6.74 percent higher cases of violence against women that previous year were
reported in Pakistan. It was further pointed out that most women were killed either by their brothers
or by their husbands.22 It is also pertinent to mention that many of them were raped or gang-raped
before being killed. Another study affirmed that at least 913 women and girls were killed in
Pakistan on the name of honouring 2012.23These incidents do not tell the whole story as most of
the honour killing cases in rural areas are not reported concealed as suicide'.

Another study has also revealed that about 5000 women are killed each year due to this
honour killing globally, and 20 percent are killed in Pakistan.24 Another report having data from
1998-2003 has depicted a substantive difference between the number of men and women killed. It
has been reported that in these five years, 327 men, whereas 2724 women were killed. The Human
Rights Commission of Pakistan reports approximately 15222 cases of Honour Killing 25 , and in
the year 2014, the number of cases reported was 837, including 75 minor.26There is another aspect
of these facts and figures. It is also argued that Western interests have a deeper impact on these
issues. The focus of many Human Rights and Women Rights organizations in Pakistan on honour-
related violence and killings were inspired by western donor agencies'.27

Socio-Cultural Perspective

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This part will explore the Socio-Cultural Perspective of honour killing and why these
violent acts on the pretext of honour are regarded as praiseworthy actions rather than offences in
Pakistani society. In most honour killing cases, it has been observed that when a girl marries
someone without the family's consent. Although any adult girl can marry anyone she likes
according to the Constitution of Pakistan and Sharia.28 But socio-cultural norms do not allow adult
girls to marry with someone they like. Similarly, every woman has the right to seek a divorce, but
this is also seen as an act of defiance and defaming her spouse and his family even though
separation is allowed by religion.

There is an assortment of social, cultural, and behavioural motives for honour-related

crimes. In many cases, it has been observed that a man likes to remarry another woman and
consider it an easy way to kill his wife as Kari.29 Sometimes a girl became the victim of honour
killing when she married a man outside her clan/caste/tribe. In rural areas, when a male found a
girl/woman talking to a stranger or a male from outside the family has frequently been visiting, he
gets the impression that she has some affair with that person.30Another prominent reason is if a
girl expresses her desire to choose a spouse or marrying someone without the family's permission.
It is argued that the majority of the killing has some financial gains. Sometimes a man kills his
wife, sister, or another woman of the family as Kari then he tries to involve the person to whom
the debt is to be paid as Karo, to affect a settlement in his favour. A pervasive culture of violence
against women, illiteracy, and widespread recognition of the Jirga system has reinforced the
attitude that this act has embedded official endorsements.31

Religious Perspective

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In Pakistan, many cultural born things have been linked with religion which mistaken
understanding of the religion. The true implication of the Quran and Hadith in their suitable
framework is overlooked. Islam has given incredible worth to human life that killing one person
is equal to killing the whole of humanity. The Holy Quran has clear commands about killing
someone. "But whoever kills a believer intentionally - his recompense is Hell, wherein he will
abide eternally, and Allah has become angry with him and has cursed him and has prepared for
him a great punishment.".32 The holy Quran has clear commands that Islam does not give anyone
authority to penalize any girl or woman. It is mentioned in Surah Al-Furqan that "And those who
do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed".33
Islam gives a strong emphasis on justice, and special prominence has been given to women's rights.
The Quran even scolds those men who tyrannize or treat women unkindly.

O you who believe, you are forbidden to inherit women against their will, nor should you
treat them with harshness, that you may take away part of the dowry, except than when
they have become guilty of open lewdness, on the contrary live with them on the footing
of kindness and equity.34

Islam does allow anyone to do the act of killing someone in the name of honour. If any
woman is found guilty of adultery, Islam has clear guidelines and processes that have to be
followed. Quran Says in Surah An-Nisa.35

Men are in charge of women by [right of] what Allah has given one over the other
and what they spend [for maintenance] from their wealth. So righteous women are
devoutly obedient, guarding in [the husband's] absence what Allah would have
them, guard. But those [wives] from whom you fear arrogance - [first] advise them;
[then if they persist], forsake them in bed; and [finally], strike them. But if they
obey you [once more], seek no means against them. Indeed, Allah is ever exalted
and grand.
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Surah Nisa mentioned that there must be four honest and trustworthy witnesses and any
court should not convict them in the past. It is further required that any witness should not have
any personal animosity with the accused. Another requirement is that these witnesses should have
practically seen the crime's occurring, and just supposition is not valid. Islam has given a special
focus for protecting the rights of disadvantaged segments of society, and there are particular
concerns about the protection of women's rights. It is obvious from most honour killing cases that
victims were accused or even murdered based on weak evidence. Still, Quran clearly says that
"and for those who accuse chaste women (of adultery), and they are unable to produce four
witnesses, flog them with eighty stripes; and ever after refuse to accept from any testimony-since
it is they that are truly deprived".36 Islam always discourages misusing of law and also provides
some protections for the smooth working of the law. There are severe punishment for the wrong
allegation of adultery against anyone and even for those who accuse their wives (of adultery), but
have no witnesses except themselves, let each of these (accusers) call God four times to witness
that he is indeed telling the truth and the fifth time, that Allah's curse is upon them if they are
telling a lie37. Islam made it mandatory all believers that they must have high esteem for the
sanctity of human life, and it is appropriate that all must stand up for justice and truth. It is said
'Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and
bad conduct and oppression. He admonishes you that perhaps you will be reminded".38 Again
Quran says, "And cover not Truth with falsehood, nor conceal the truth when you know"39.

Now it is clear that Islam grants an equal right to protecting life to men and women and
does allow anybody to kill anyone. It is the function of the court to decide the case after due process
of law. There is a certain strict requirement for proving adultery and those who accused someone
as a mala fide act are entitled to punishment. There have been numerous incidents in the Holy
Prophet's life (PBUH) when a woman was accused of adultery, but the Holy Prophet (PBUH) said,
I cannot punish someone without having evidence. In another incident, a man himself told the
Holy Prophet (PBUH) that he had committed Zina. Still, the Holy Prophet (PBUH) did not accept
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his claim but advised him to think again carefully. Still, that person repeatedly confessed that he
had committed the sin when he told, Holy Prophet (PBUH), even, for the fourth time. The matter
was thoroughly scrutinized and had a lengthy conversation with that person. When the Holy
Prophet (PBUH) realized that he was very firm in his decision, Hadd was made. Islam does not
accept the impulsive incitement as an excuse for any form of passionate actions, and it is not
allowed to be a pretext for any offence. It is the responsibility and authority of courts to penalize
anyone for committing any crime. There is another misconception about Islam that males are
allowed to punish any woman guilty of Zina, but this rationale contradicts Islam's teaching.

Honour killing and International Obligations

Article 55 (C), The United Nations' Charter says that "the United Nations should promote

universal respect for and observance of human rights and fundamental freedom for all without

distinction of race, sex, language or religion".40Another important document of the United Nations

that deals with human rights is the Universal Declaration of Human Rights (UDHR). Article 3 of

UDHR says that "Everyone has the right to life, liberty, and security of person" and it is further

clarified that "No one shall be subjected to torture or cruel, inhuman or degrading treatment or

punishment".41Another article of this document stipulates that "everyone is entitled in full equality

to a fair and public hearing by an independent and impartial tribunal".42 Men and women are

entitled to equal rights as to marriage and its dissolution. 43 This document, however, does not

explicitly speak about the matter of violence against women.

The Convention on the Elimination of Violence against Women (CEDAW) specifically

talks about violence against women. Though this Convention is not legitimately mandatory on
member states, it has normative dynamism that effects global standards regarding violence against
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women. It is stated in the preamble CEDAW that "despite these various instruments extensive
discrimination against women continues to exist". 44 This Convention explicitly speaks about
cultural practices and traditions, which are key motivations and protective safeguards for this
heinous act of honour killing. Another article of CEDAW states that "states should condemn
violence against women and should not invoke any custom, tradition or religious consideration to
avoid their obligations concerning its elimination".45

Pakistan ratified the Convention on Elimination of Violence against Women (CEDAW) in

1996. Now it was Pakistan's obligation to include certain provisions in existing laws to eliminate
discrimination against women. A significant problem recognized in CEDAW is eradicating those
cultural practices and customs as a tool for honour killing. Article 2 (f) says that State should
undertake, "All appropriate measure, including legislation, to modify or abolish existing laws,
regulation, customs, and practices which constitute discrimination against women"46 . Another
Article of this Convention says that it is the responsibility of the states to "To modify the social
and cultural patterns of conduct of men and women, to achieve the elimination of prejudices and
customary and all other practices which are based on the idea of the inferiority or the superiority
of either of the sexes or stereotyped roles for men and women".47It is believed in many countries
of the world that cultural practices are a sacred thing, and if there is a clash between these customs
and law, people should adhere to these customs. Even though Pakistan ratified the Convention but
it did not raise any concerns about these articles. The only reservation was made in article 29 (1)
only48.

The marriage of a woman with a person she likes without his family's consent is the mains
cause of honour killing in Pakistan. Still, CEDAW grants women equal rights relating to marriage
and family and are free to 'chose a spouse'49. Article 18 of this Convention makes it mandatory for
the State to submit a report about the various measures to affect the provisions of CEDAW. It is
the foremost United Nations mechanism dealing exclusively with the right of women. In 1989,

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The Committee on the Elimination of Discrimination against Women passed recommendation 19

that made states responsible for individuals' violence and discrimination.50 The optional protocol
to the women convention guarantees judicial remedies to individuals.51 For this portion of the
paper, it is evident that this heinous act of honour killing is a clear violation of basic human rights
guaranteed to every human being without any discrimination based on sex.

Legal Perspective

The Constitution of Pakistan grants equal rights to women, but they do not enjoy complete
legal equality. There are several disparities in the country's existing social and legal structure,
ranging from private to public life, and these disparities have made women vulnerable to violence
and deprivations. The Constitution of a state provides the structure and institutional mechanisms
for implementation law and policies to maintain citizens' fundamental rights. The country's
constitutional provisions have wide-ranging implications for women's social, political, and
economic status. Certain articles of the Constitution of Pakistan explicitly assured gender
equality.52Article 25A of the Constitution says that 'all citizens are equal before the law and are
entitled to equal protection of law'. In this article, it is further clarified that 'there shall be no
discrimination based on sex'53 and it also provides protection of marriage, family, the mother, and
the child.54Although the Constitution does not allow any gender discrimination, the number of
social traditions has made these constitutional guarantees meaningless.

Pakistan adopted the British legal system after getting independence in 1947,55.and it was
mainly based on the British Penal Code (1860). This aw has certain provisions concerning
'Offences affecting the human body'.56 Sections 299 to 331of this law are related to 'Offences
affecting life'. This law defines murder as follows57:

Qatl-e-amd whoever, to cause death or to cause bodily injury to a person, by performing

an act which in the ordinary course of nature is likely to cause death, or with the knowledge

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that his act is so imminently dangerous that it must in all probability cause death, causes
the death of such person, is said to commit intentional murder.

Analysis of the Criminal (Amendment) Act, 2004

It is indispensable to provide a brief background of this law which exclusively deals with

'honour' killing. Sherry Rehman, MNA of the Pakistan Peoples' Party, moved a Private Member

Bill. This bill titled 'The Criminal Law (Amendment) Bill, 2004' was submitted on 14 January

2004 in the National assembly. The government had already prepared an official bill on the same

subject. Ms Mehnaz Rafi and Ms Kashmala Tariq also submitted two other Private Member Bills.

These bills also suggested some amendments to the existing laws. However, each time, the

government proposes to defer the bill to the next session. Later on, female legislators from the

ruling party started to criticize the Private Members Bill submitted by Sherry Rehman. These

female legislators labelled her bill a political slogan and not a valid piece of legislation. Prime

Minister' Advisor on Women Development further accused the opposition parties of exploiting the

bill for their political agenda58. On 28 July, when there appeared to be a consensus to take up the

bill, Ms Bakhtiar told the House that the government is preparing its bill on 'honour' killing. She

further made objections on the bill moved by the opposition parties. Ms Bakhtiar moved an official

bill in the House on 30 July 2004. The National Assembly passed the official bill on 26 October

2004.

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Important Points of the Law

An 'honour crime' will mean an offence committed in the name of 'Ghairat' or honour, or

similar other customs".The accused would not be able to compound or waive the offence.

Punishment of Qisas (death for death) or imprisonment for life can be imposed, keeping in view

each case's facts. "Whoever gives a female in marriage or otherwise in Badal-i-Sulah shall be

punished with rigorous imprisonment." In Zina (illegal sexual relations) cases, police require the

court's permission to arrest a woman. An amendment was also made in Section 345 of the Code

of Criminal Procedure (CrPC) to add a subsection (2A) specifying that honour crimes would only

be compounded subject to a Court review and decision.59

Critics called this law nothing more than a farce.60Human Rights Commission of Pakistan

also criticized this law. It was pointed out that the law has not addressed the problem of

compounding. In many cases, the heir of the victim provided forgiveness to the perpetrators.61 If

one looks at the data after enacting this law, no substantive increase has been observed in the

number of honour killing cases. In its Fourth Periodic Report to CEDAW, 50 cases of Honour

killings have been reported from 2005-2008.62 Another study has reported a higher number of

cases. In 2013, the number of cases reported was 303, and next year, the number has been

302.63National Commission on the Status of Women (NCSW) in its report has found that there is

a higher rate of acquittal or a lighter sentence in honour crimes. 64 It is argued that the

implementation of the Criminal (Amendment) Act, 2004 has mixed results.

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On the one hand, courts have used the amendment to issue strong statements against honour

killing. On the other hand, the grave and sudden provocations' plea is still considered

permissible in certain cases. However, on a more positive note, there are many examples

of bail being refused in cases of honour killings and some attempt to prohibit women from

being used to settle disputes.65

There have been cases of honour killing in which death sentence was awarded, and Judge

did not accept the plea of Ghairat and wrote that it is no longer admissible after the enactment of

the Criminal (Amendment) Act, 2004.66

Conclusion

Honour killing is not just a question of morality, but it is thinking to have central power
over women. They are ruthlessly sacrificed at the altar of male Self-esteem. It is an immoral
longing to fulfil his Avariciousness for material benefit. It has been acknowledged that this is a
cultural born problem. Many Muslim scholars argue that it is an ideological conflict produced by
Global politics. There are efforts to blemish Islam's image, but this type of argument does not tell
the whole story. Muslims should explicitly reject this misrepresentation of Islamic teachings used
as a pretext to violate human life's most basic right, and this issue is addressed in its proper context.
Unapologetic manner.No State can turn a blind eye to such type of injustice committed against
women in Muslim societies. It is desirable to have a change in male attitude in those societies
where such violence occurs to confront honour killing. There are certain flaws in Pakistan's legal
system that help reduce punishment for honour-related crimes, suddenly caused by "grave and
sudden provocation. Another critical area is that Law enforcement agencies and courts view the
honour of killing a personal problem to be dealt with by the family. Even in some cases, courts
have accepted Jirgas' verdicts and gave credibility to the tribal customs.

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It is a good symbol that new laws have been enacted in Pakistan to protect the victims and
punish the perpetrators. The government should also introduce strict additional legal reform to
curb this evil. All social issues are interlinked with each other. It is necessary to pay attention to
meetourbasic human needs to help solve the problems stemming from poverty and illiteracy. It is
the responsibility of the educated and more progressive section of the society to come forward. It
must play an adynamic role to stimulate society's conduct, norms, outlook, and mindset.

References

1
Irfan, H. ‘Honour related violence against women in Pakistan’. Available at: http:
www.lexisnexis.com/documents/pdf/20080924043437_large.pdf. World Justice Forum, Vienna. 2008
2
The Guardian, 27 May 1999
3
Saad Rasool Advocate: “The Qandeel brand of Honour”, The Nation, 17-Jul-2016, available at
http://nation.com.pk/columns/17-Jul-2016/the-qandeel-brand-of-honour.
4
James A. Brundage, Law, Sex and Christian Society in Medieval Europe, Chicago: University
of Chicago Press, 1987, p. 55
5
Report of the Special Rapporteur on violence against women, its causes and consequences,
UNDoc.E/CN.4/1999/68to March 1999, para 18.
6
Amnesty International ‘Pakistan: Honour killings of women and girls: Asia and the
Pacific, Pakistan’. Available at: www.amnesty.org/en/library/info/ASA33/018/1999. September
1999.
7
Hayat A.A, Women victims of social evils, Pakistan Institute of Security Management Karachi
2002. Pp 90

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8
Abu-Odeh, Lama. "Crimes of honour and the construction of gender in Arab societies." Feminism
and Islam: Legal and literary perspectives (1996): 141-194.
9
Khouri, Norma. "Forbidden love: Love and betrayal in modern-day Jordan." (2003). P.28
10
Goldstein, Matthew A. "The biological roots of heat-of-passion crimes and honor
killings." Politics and the Life Sciences (2002): 28-37. P.12
11
Cantarella, Eva. "Homicides of honor: the development of Italian adultery law over two
millennia." In Kertzer, David I., and Richard P. Saller, Eds. The family in Italy from antiquity to
the present. Yale University Press, 1991. p. 230
12
Ibid
13
Kressel, Gideon M., Alessandro Bausani, Joseph Ginat, Roger Joseph, A. M. Khazanov, Simha
F. Landau, Emanuel Marx, and Moshe Shokeid. "Sororicide/Filiacide: Homicide for family honour
[and comments and reply]." Current Anthropology 22, no. 2 (1981): p. 143.
14
Baker, Nancy V., Peter R. Gregware, and Margery A. Cassidy. "Family killing fields: Honor
rationales in the murder of women." Violence against women 5, no. 2 (1999): 164-184.
15
Khan, Shahnaz. Zina, transnational feminism, and the moral regulation of Pakistani women.
UBC Press, 2011.
16
Human Rights Watch ‘Crime or custom? Violence against women in Pakistan’.
Available at: www.hrw.org/reports/1999/pakistan/. 1999
17
Amnesty International opt. cited
18
Human Rights Watch (1999) ‘Crime or custom? Violence against women in Pakistan’.
Available at: www.hrw.org/reports/1999/pakistan/
19
Nosheen, H., and H. Schellmann. "Refusing to kill daughter, Pakistani family defies tradition,
draws anger." The Atlantic (2011).
20
Dawn, 3 September 2008
21
Human Rights Commission of Pakistan, State of Human Right in 2012, available at http://hrcp-
web.org/publication/book/annual-report-2012/
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22
Aurat Foundation Annual Report (2011−2012) Islamabad: Aurat Foundation Publication and
Information Service Foundation.
23
The International Journal of Asian Social Science (2013: 1468)
24
Goldenberg, S. (27 May 1999) ‘A question of honour’, The Guardian. London. Available at:
www.guardian.co.uk/world/1999/may/27/gender.uk
25
Human Rights Commission of Pakistan, Media monitoring of human rights violations and
concerns in Pakistan, available at http://hrcpmonitor.org/
26
http://hrcp-web.org/hrcpweb/wp-content/uploads/2015/09/killings-2014.pdf
27
Khan, Tahira S. Beyond honour: a historical materialist explanation of honour related violence.
Oxford University Press, USA, 2006.p. 148
28
The Constitution of Pakistan, available at
http://www.na.gov.pk/uploads/documents/1333523681_951.pdf

29
Bhanbhro, Sadiq, M. Rafique Wassan, Muhbat Shah, Ashfaq A. Talpur, and Aijaz Ali Wassan.
"Karo Kari: the murder of honour in Sindh Pakistan: an ethnographic study." International Journal
of Asian Social Science 3, no. 7 (2013): 1467-1484.

30
ActionAid, The Description of Honour. Available at:
http://www.actionaid.org.uk/720/pakistan.html.2012
31
Hayat A.A, women victims of social Evils, Pakistan Institute of Security Management Karachi
2002. P.90

32
Al-Quran 4:93
33
Al-Quran 25:28
34
Al-Quran 4 :19
35
Al-Quran 4:34
36
Al-Quran 24:6
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37
Al-Quran 24:7
38
Al-Quran 16;90
39
Al-Quran 2:42
40
United Nation Chatter Article 55 © available at https://www.un.org/en/sections/un-
charter/chapter-ix/index.html
41
The Universal Declaration of Human Rights (UDHR), Article 5, available at
https://www.un.org/en/universal-declaration-human-rights/index.html
42
Ibid, Article 10
43
Ibid, Article 16
44
Elimination of All Forms of Discrimination against Women (CEDAW), Introduction, available
at https://www.un.org/womenwatch/daw/cedaw/text/econvention.htm
45
CEDAW, Article 4
46
CEDAW Article 2(f)
47
CEDAW Article 2(a)
48
Ibid
49
CEDAW, Article 16
50
General Recommendation No. 1 (fifth session, 1986), available at
https://www.un.org/womenwatch/daw/cedaw/recommendations/recomm.htm

51
Optional Protocol to the Convention on the Elimination of All Forms of Discrimination against
Women, available at https://www.ohchr.org/EN/ProfessionalInterest/Pages/OPCEDAW.aspx

52
The Constitution of Islamic Republic of Pakistan, Article 25A, available at
http://www.na.gov.pk/uploads/documents/1333523681_951.pdf

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53
The Constitution of the Islamic Republic of Pakistan, Article 25A, available at
http://www.na.gov.pk/uploads/documents/1333523681_951.pdf
54
The Constitution of Islamic Republic of Pakistan, Article 35, available at
http://www.na.gov.pk/uploads/documents/1333523681_951.pdf

55
Irfan, Hannah. "Honour related violence against women in Pakistan." In World Justice Forum.
2008. P. 8
56
Pakistan Penal Code (1860) Pakistani Legislation. Available at:
http://www.pakistani.org/pakistan/legislation/1860/actXLVof1860.html, Chapter XVI.
57
Pakistan Penal Code (1860) Pakistani Legislation. Available at:
http://www.pakistani.org/pakistan/legislation/1860/actXLVof1860.html, Chapter XVI, Section
300: 1860)
58
Mirza, Naeem, and Wasim Wagha. A Five-year Report on: Performance of Women
Parliamentarians in the 12th National Assembly, 2002-2007. Aurat Foundation, 2009.
59
Full text of this Act available at
http://www.na.gov.pk/uploads/documents/1321335436_690.pdf
60
The News, Sunday, Oct 17, 2004
61
Government Of Pakistan A Study On Honour Killings In Pakistan And Recommendatory
Checks Through Law, National Commission For Human Rights, available at
http://nchr.org.pk/docs/reports/en9_Final%20Report%20-%20Honour%20Killing.pdf
62
Government of Pakistan, Fourth Periodic Report to CEDAW 2011, September 24, 2011.
63
Safiya Aftab and Arif Taj, Tracking the Implementation of Women Friendly Legislation, AWAZ,
Islamabad, 2015.
64
National Commission on the Status of Women, A Study Research on Qisas and Deyat Law,
Islamabad, 2005, available at https://www.ncsw.gov.pk/previewpublication/2
65
Safiya Aftab and Arif Taj
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66
Lahore High Court, Muhammad Amir Raza vs the State, 2012YLR1948. 2012

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