Posted on August 3, 2025
Laiba Farooq, twenty -one, from the little town of Jared, in Balakot, was temporarily staying in Qaladarabad, Abbottabad, to work. He left his apartment rented on the night of May 20, 2024 and when he returned home in his work in a beauty salon, a job he loved and worked hard to ensure, a misfortune was waiting for her.
Previously, he had lived in several foreign cities, trained abroad and returned home every time with a renewed sense of purpose, determined to learn new skills and make a life for herself. But that unfortunate night, a man waited for her near her building. When she approached, walking towards him without an idea and without realizing his presence, he approached her without hesitation and opened fire. The bullet hit her in the abdomen.
The neighbors took her to the hospital, but despite her efforts, Laiba’s injuries were fatal. The attacker was caught in the spot. For everyone’s horror, he was his older brother, called Mazhar Shah.
With police custody, the accused person confessed the crime, stating that he had killed his sister because she had been ashamed of the family. He had punished her because Laiba had rejected her repeated demands to leave her job, return to her family and live in the quiet and hidden life that was expected of women in her town.
The death of Laiba was not an isolated event. It is part of a horrible pattern that extends through geography, class and culture. It is a manifestation of honor, an abstract code that values family reputation on individual autonomy, especially that of women. These are the so -called ‘honor murders’, a practice that covers generations and cultures, perpetuated by a deeply rooted belief system where family reputation has priority over individual rights, particularly women’s rights.
Honor murders are not limited to a particular culture, religion or ethnicity. The practice has its roots in ancient legal systems, such as the Hammurabi Code, which linked the lives of women with male guardianship. This belief was even more perpetuated in Roman law, where women were considered the property of men. Even in modern times, the practice of honor murders has been found in several regions, from southern Asia to the Middle East, parts of Africa and even within the immigrant communities in Western countries.
In Pakistan, honor murders are mentioned by different names in several regions: Karo Kari in Sindh, Kala Kali in Punjab, Tor Tora in Khyber Pakhtunkhwa (KP) and Siyah Kari in Baluchistan. Despite these regional differences, the justification behind each case is the same: punish the behavior that the honor of the family is supposedly measuring.
But what qualifies as dishonor? And why is honor so stagnable? For the perpetrators of these crimes, it could be almost anything. Women who work outside the house, choosing their own partners, who speak against abuse, the use of clothes that are considered inappropriate or simply exist in a public space can be considered offenses against family honor. In these patriarchal societies, women are expected to comply with rigid norms that restrict their personal freedom. When they separate from these expectations, their lives are often put at risk.
Pakistan has advanced and has taken legislative measures to address honor murders.
In 2016, El País approved the laws of murders against honor or a criminal amendment law, a historical reform that caused the murders of honor not to be compound. This means that family members can no longer forgive perpetrators, a legal escape that had been exploited for years. However, while the law has changed, the practical challenges of the application remain. Many police officers, especially in rural or conservative areas, hesitate to present cases related to honor murders. Witnesses often refuse to testify and even when they do, they are often intimidated. The survivors of the murders by honor often live with the fear of reprisals for the rest of their lives. Meanwhile, illegal but still functional ones often resolve these issues outside the courts, offering impunity wrapped in tradition.
Honor murders do not occur in a vacuum. They are deeply intertwined with the socio -economic conditions of the communities where they occur. In many areas, women continue to depend on their families, which often see them as liabilities instead of rights with rights. They are discouraged to work, they are denied access to inheritance and are taught that obedience is the greatest virtue. In such an environment, any attempt to free themselves from these limitations is seen as an act of challenge, one that must be punished.
For Laiba, moving abroad and working in medical care was his way of rewriting his story. However, when he returned, he found retirement in the control of family expectations. The decision to work in a beauty salon and live alone in a rented apartment was seen as a challenge for the traditional norms that governed their community. This challenge, in the eyes of his family, became the reason for his death.
The case of Mansehra, where a young woman was killed after a video of her went viral, demonstrates the same patterns. While the video may have caused violence, it was the visibility and autonomy of the girl that marked it as a goal. The ability to live independently, to exist outside the control of his family, was seen as a threat to the honor of the family and this is what finally led him to his death.
The murders of the face of honor can change from province to province, but the impact remains devastating and consistent.
In Punjab, for example, particularly in rural districts such as Muzafargarh and Rajanpur, Kala Kala Kali’s cases are frequently reported. The traditional Panchayat system, similar to Jirga, continues to operate despite legal prohibitions. In these areas, even minor transgressions such as an alleged escape or a simple interaction with a child can lead to fatal consequences.
In Sindh, the practice of Karo Kari is also deeply rooted. The same term implies the elimination of the accused of dishonor. In some cases, victims are killed in public as a form of punishment and send a message to the community. Human rights activists in the region argue that tribal affiliations and political sponsorship protect the perpetrators from the consequences of their actions, leaving the families of many impotent victims.
Meanwhile, in Khyber Pakhtunkhwa, Tor Tora’s practice is often linked to tribal honor codes. In KP’s remote areas, where formal surveillance is weak or non -existent, the Jirgas authority means that women have little chances of escaping the oppressive control of their families. This system often operates beyond the reach of the law, and the elderly make decisions regarding life and death with little consideration for the rights of the people involved.
In Baluchistan, the practice of honor murders is equally generalized. Here, the concept of collective punishment prevails: if a family member is accused of dishonor, another relative can be killed instead. Some families even parade the defendant before executing them, further reaffirming their authority over life and death within their communities.
Although legal reforms have been introduced, they are still insufficient to address systemic problems that allow honor murders to continue. Strengthening the application of the law, particularly in rural districts, is essential. In addition, prohibit informal justice systems such as Jirga, with serious sanctions for those who participate in them, is crucial. The State must also provide greater support to survivors by offering shelters, legal assistance and relocation programs to help them escape the cycle of violence. In addition, investing in education, particularly for girls, can help empower future generations to free themselves from these deeply rooted traditions.
But the legal reform is only part of the solution. The fight against honor murders also requires changing the underlying cultural norms that allow these crimes to persist. Changing minds takes time, but it is essential if we want to avoid new tragedies. Education plays a fundamental role in this. It is only through awareness, challenge deep beliefs and promote the idea that women have the same rights as men that we can expect to see real progress.
In addition, economic independence is a key factor in reducing women’s vulnerability to honor -based violence. If women can maintain financially, they will have more autonomy and control over their lives. Initiatives that provide financial independence, access to education and social support systems can greatly contribute to preventing these murders.
It is also essential to recognize the role of civil society in the fight against honor murders. Women’s rights groups, local NGOs and grassroots activists often act as the first defense line for those who face these horrors. These organizations manage safe houses, provide legal assistance and document cases that could otherwise be buried. His work is vital to boost change, but they often face a considerable opposition, both from the State and the conservative elements within society.
International pressure has also played a role in promoting legal reforms. Pakistan is a signatory of several UN conventions about gender rights, and faces regular scrutiny in international human rights forums. However, the significant change must come from within. It is essential for civil society itself, Pakistan’s legal policies and institutions to take a stronger position against honor murders and work to dismantle the cultural structures that perpetuate them.
The fight against honor murders is not just about changing laws. It is about changing the way we think about honor, tradition and family. Until we stop equating the value of a woman with her obedience and submission, and until we stop associating the reputation of a family with the actions of its female members, these murders will continue.
Each case, each protest, and each survivor who dares to speak, brings us one more step to a future where the life of women is no longer seen as the price of honor.
Manahil Sana is a psychology scholar who explores mental health stigmas, the impact of positive thinking and gender inequality.
All facts and information are the exclusive responsibility of the writer.
