“a social organization marked by the supremacy of the father in the clan or family, the legal dependence of wives and children, and the reckoning of descent and inheritance in the male line.”
The Oxford English Dictionary similarly describes it as
“a system of society or government in which men hold the power and women are largely excluded from it.”
Sociology defines it as
“a social system where power, privilege, and authority are structurally tilted in favor of men.”
“patriarchy is a social system where men hold primary power across political leadership, moral authority, and economic control. It manifests in who gets to make decisions, whose voices are prioritized, and whose rights are systemically undermined.”
From an anthropological perspective, patriarchy is often studied in terms of kinship, inheritance, and cultural practices that reinforce male authority over property, decision-making, and lineage.
Gender studies scholars, such as bell hooks, highlight how patriarchy is not merely about men ruling women, but a deeply entrenched ideology that normalizes male dominance while marginalizing women’s voices, autonomy, and contributions.
Taken together,
“patriarchy is a social system where men hold primary power across political leadership, moral authority, and economic control. It manifests in who gets to make decisions, whose voices are prioritized, and whose rights are systemically undermined.”
While the forms and expressions of patriarchy may vary across cultures and contexts, its core principle remains consistent:
the institutionalization of male privilege at the expense of gender equity.
Patriarchy in Different Cultural and Social Norms
Patriarchy is not a uniform system; it adapts to cultural, religious, and historical contexts in distinct ways across societies. While the underlying principle (male dominance and privilege) remains constant, its expression is shaped by local traditions, political histories, and social expectations.
Western Contexts
In Western societies, patriarchy has historically been rooted in legal and political disparities. Women were denied the right to vote, own property, or pursue higher education until well into the twentieth century.
Even after formal equality was introduced through law, structural inequities persisted; most visibly in the gender wage gap, underrepresentation of women in political leadership, and societal expectations around caregiving.
Patriarchy in the West is more subtle through institutional practices and workplace hierarchies that perpetuate male authority without overtly discriminatory laws.
South Asian Contexts (Including Pakistan)
In South Asia, patriarchy is deeply woven into the fabric of family and community life. In Pakistan, for example, notions of izzat (honor) often rest disproportionately on women’s conduct over their mobility, marriage choices, and education.
Religious practices, or more accurately, cultural interpretations of religion, are frequently invoked to justify restrictions on women, even when such restrictions are not mandated by faith itself.
Community structures such as extended families and village councils (jirgas or panchayats) further institutionalize male authority, where decisions about women’s lives are often made without their participation.
Unlike the West, patriarchy in Pakistan is intimately tied to domestic life and collective identity, making resistance more complex and often stigmatized.
Middle Eastern Contexts
In many Middle Eastern societies, patriarchy is shaped by tribal traditions and interpretations of religious law. Male guardianship systems, for instance, regulate women’s ability to travel, work, or marry without male permission.
Although reforms are emerging in several countries, the persistence of tribal customs ensures that men continue to wield disproportionate authority over family and societal affairs.
Here, patriarchy is not only a social system but also embedded into legal frameworks, creating an explicit hierarchy that restricts women’s autonomy.
Explicit vs. Implicit Patriarchy
Patriarchy operates on two levels:
Explicitly, through laws, policies, and formal institutions, such as inheritance laws favoring male heirs, guardianship rules, or discriminatory political representation.
Implicitly, through social customs and everyday interactions. For example, women being expected to prioritize domestic responsibilities over careers, or men receiving unspoken privileges in public spaces and family decision-making.
These explicit and implicit forms reinforce one another. The law may grant certain freedoms to women, but cultural expectations and social pressure often curtail the exercise of those rights.
Thus, patriarchy persists not only because of legal frameworks but also because it is normalized in daily life, often disguised as tradition, morality, or collective well-being.
Patriarchy in Different Nations
The differences often depend on the strength of legal protections, the level of economic development, access to education, and the presence of sustained activism for gender equality.
Nordic Countries
Nordic nations such as Sweden, Norway, and Iceland are frequently cited as models of gender equality. Patriarchy is legally and institutionally challenged through gender equality laws, generous parental leave policies, and strong representation of women in political and corporate leadership.
These societies demonstrate how state policies, combined with cultural shifts, can weaken patriarchal structures. Yet, even in these nations, subtle forms of male privilege persist, reminding us that patriarchy is not easily eradicated.
Pakistan
In Pakistan, both rural and urban contexts reflect patriarchal dynamics, though in different ways.
In rural areas, patriarchal control often manifests through inheritance disputes, child marriages, and restrictions on women’s mobility.
In urban areas, while women may have greater access to education and professional opportunities, societal expectations continue to assign them primary responsibility for domestic roles.
Although women have rights under constitutional law, loopholes in enforcement and societal resistance undermine their realization.
Thus, Pakistan’s patriarchal system operates both at the level of law and through cultural practices, creating a dual burden for women who seek autonomy.
Other Examples
In parts of the Middle East and Africa, strong patriarchal tribal systems dictate family and social life, with male guardianship and customary law often overriding formal rights.
Conversely, societies like New Zealand or Canada demonstrate more egalitarian structures, where activism, legislation, and education collectively challenge patriarchal norms.
Role of Development, Education, and Activism
When women have access to income-generating opportunities and higher education, their bargaining power within households and societies increases.
This shift is further amplified by activism and feminist movements, which pressure governments and institutions to implement reforms and challenge discriminatory practices.
In Pakistan, for example, campaigns like Aurat March have sparked national conversations about patriarchy, even if they remain controversial.
Meanwhile, in Nordic countries, decades of sustained activism transformed women’s demands into concrete policies.
Historical & Cultural Roots of Patriarchy in Pakistan
Patriarchy in Pakistan is the product of a long historical evolution, shaped by South Asian traditions, religious interpretations, colonial legacies, and entrenched social structures.
To understand its persistence, one must look at the interplay of culture, history, and religion in shaping gender roles.
South Asian Cultural Foundations
Before the creation of Pakistan, South Asian societies were deeply patriarchal.
Gender roles were defined within rigid family structures, where men assumed authority as breadwinners and decision-makers, while women were relegated to domestic spheres.
The concept of family honor tied to women’s behavior and chastity has ancient roots in the subcontinent, and it continues to shape societal attitudes in Pakistan today. This cultural framework and extended kinship systems established the groundwork for male dominance.
Islamic Traditions as Interpreted in Pakistan
Islam, in its original teachings, granted women rights that were revolutionary for their time such as inheritance, consent in marriage, and access to education.
However, in Pakistan, these principles have often been reinterpreted through patriarchal cultural lenses. Rather than reflecting the egalitarian spirit of Islam, local practices have frequently restricted women’s autonomy under the guise of religious morality.
For instance, while Islamic law permits women’s inheritance, cultural practices often deny them this right, reinforcing male control over property and wealth.
The colonial era added another layer to the institutionalization of patriarchy. British colonial administration often worked through local male elites such as tribal leaders, landlords, and feudal chiefs to reinforce their authority in exchange for political loyalty.
This strengthened male-centered governance structures and sidelined women from both political and economic participation.
The feudal system, still prevalent in rural Pakistan, entrenched this legacy: large landowners, predominantly male, maintained control not only over land but also over the lives and freedoms of women within their communities.
Tribal and Family Systems
Tribal codes and extended family systems (biradari) remain powerful forces in Pakistan’s social fabric. Within these structures, men dominate decision-making, while women are expected to uphold family honor through obedience, modesty, and sacrifice.
Practices such as watta satta (exchange marriages) and vani(giving girls in marriage to settle disputes) highlight how women are often treated as instruments for maintaining male-dominated social order.
“patriarchy in Pakistan is not simply about men dominating women; it is about a system of power deeply embedded in kinship, feudal authority, and religious interpretations that perpetuate gender inequality.”
Similarly, historian Ayesha Jalal highlights the colonial state’s reliance on patriarchal intermediaries as a key factor in strengthening male dominance in South Asian societies.
Regional Variations of Patriarchy in Pakistan
While patriarchy is a nationwide phenomenon in Pakistan, its expression differs across regions due to variations in culture, history, and social structures.
Each province carries unique traditions that influence the way male authority is exercised and sustained.
Punjab
Punjab reflects patriarchy primarily through joint family systems and honor-based codes of conduct. In rural areas, women’s lives are often governed by collective family authority, where male elders make decisions about marriage, property, and mobility.
The concept of ghairat (honor) plays a central role: women are expected to embody family honor, and violations of perceived codes of modesty can result in harsh consequences, including restrictions on education and work.
Even in urban Punjab, while women have greater access to opportunities, the weight of family honor and societal surveillance often shapes their choices and freedoms.
Sindh
Sindh’s patriarchal structures are deeply intertwined with feudal systems, where large landowners exercise control over communities.
In this context, women are often seen as extensions of property, subject to customs like forced marriages or exchange marriages (watta satta).
Gendered social roles are sharply defined:
Men dominate the public and political spheres.
Women are relegated to domestic responsibilities.
Although cities like Karachi offer relatively more space for women in education and professional life, rural Sindh remains one of the most restrictive environments for female autonomy.
Khyber Pakhtunkhwa (KP)
In KP, patriarchy is heavily influenced by the Pashtunwali code, a traditional code of honor among Pashtuns that emphasizes male authority, protection of women, and strict segregation of gender roles.
Concepts like purdah (seclusion) are strictly enforced, limiting women’s mobility and participation in public life. Men are expected to safeguard family honor, often through rigid control over female relatives.
Practices such as swara (giving women in marriage to resolve disputes) continue in some areas despite legal bans.
Gilgit-Baltistan (GB)
Gilgit-Baltistan presents a more complex picture. Traditionally, like other tribal regions, patriarchy was reinforced by clan-based social structures and customary practices that placed men at the center of authority.
However, in recent decades, the spread of education and development initiatives has brought significant shifts. Women in GB are increasingly accessing schools and professional careers, particularly in urban centers like Gilgit and Skardu.
Balochistan
Patriarchy in this region is tightly bound to tribal identity, honor, and authority structures. The collective life of Baloch communities revolves around loyalty to the tribe, where men occupy dominant roles and women’s identities are primarily defined in relation to family and community honor.
Tribal Identity and Social Structures
Balochistan’s tribal society is organized around extended clans, where power is concentrated in the hands of tribal chiefs (sardars) and male elders.
Tribal identity is central to social order, and within this framework, men are recognized as decision-makers, landowners, and protectors of honor.
Women, by contrast, are often viewed as custodians of family reputation, with their personal autonomy restricted in the name of preserving tribal integrity.
Jirgas and Customary Law
A critical institution sustaining patriarchy in Balochistan is the jirga, or tribal council. These councils adjudicate disputes and enforce tribal customs known as Siri and Riwaj.
While presented as mechanisms of justice, jirga rulings often reinforce male dominance and further marginalize women.
For example, women may be “given” in marriage to settle blood feuds or tribal conflicts. Such decisions are rarely questioned, as they carry the authority of tradition and collective approval.
Women themselves are seldom allowed to present their case before a jirga, leaving them excluded from even the most critical decisions that determine their lives.
Male Dominance in Family and Economy
Patriarchy in Balochistan is also evident in the control of family decision-making, land ownership, and resource distribution. Land in the province is almost exclusively owned by men, leaving women economically dependent.
Decisions regarding marriage, mobility, and education are made by male family members, often with little regard for women’s aspirations or consent.
Restrictions on Women’s Lives
In tribal Balochistan, women face severe restrictions on mobility, education, and public participation. Cultural expectations often prevent girls from pursuing higher education, especially in rural areas.
Women who seek to step outside traditional roles frequently encounter resistance, not only from families but also from the wider community, which sees female independence as a threat to tribal honor.
Practices Sustaining Patriarchy
Some of the most troubling manifestations of patriarchy in Balochistan include:
Honor killings: Women accused of dishonoring their families, often through perceived violations of modesty or choice in marriage, are at risk of being killed by male relatives.
Forced marriages: Girls are married without their consent, sometimes to resolve disputes between tribes.
Lack of legal recourse: Formal state laws intended to protect women often remain unenforced in tribal areas, where customary law dominates. Even when women attempt to seek justice, they face intimidation and social pressure to remain silent.
Key Tribes and Their Patriarchal Practices
Patriarchy in Balochistan requires a closer look at its major tribes and their cultural codes. While each tribe has its unique history and traditions, the underlying structures of male authority and control remain strikingly similar.
Baloch Tribes: Bugti, Marri, and Mengal
Among the most prominent Baloch tribes are the Bugti, Marri, and Mengal, each with deep-rooted patriarchal traditions.
In the Bugti tribe, loyalty to the sardar (tribal chief) is paramount, and women’s roles are largely confined to preserving household honor. Practices such as forced marriages to settle tribal disputes are not uncommon.
The Marri tribe, known historically for its resistance to external rule, has maintained a strict tribal order where male elders exercise significant authority. Women are rarely allowed to participate in decisions regarding inheritance, education, or mobility.
The Mengal tribe has similar patriarchal codes, where honor (izzat) is closely tied to women’s conduct. Violations of these unwritten rules often invite harsh punishments, including honor killings or social ostracization.
Pashtun Tribes in Northern Balochistan
Northern Balochistan operates under the Pashtunwali code. Like their counterparts in Khyber Pakhtunkhwa, Pashtun tribes emphasize male guardianship, purdah (seclusion), and rigid gender roles.
Women are expected to embody family honor and are frequently excluded from education, political participation, and economic life. Customs such as swara continue in some areas despite their illegality under Pakistani law.
Impact of Tribal Conflicts and Security Issues
Armed clashes between rival tribes or confrontations with the state often result in displacement, economic hardship, and further restrictions on women’s freedom.
In conflict situations, patriarchal norms tighten even further, as women are seen as symbols of community honor that must be protected, often through stricter controls on their mobility and visibility.
At the same time, insecurity reduces access to education and healthcare for women, deepening their marginalization.
Reports from Human Rights Organizations
According to the Human Rights Commission of Pakistan (HRCP), hundreds of women are killed each year in the name of honor, often by close relatives.
The Aurat Foundation has similarly reported widespread practices of forced marriages, domestic violence, and denial of inheritance rights, particularly in rural areas.
These cases often go unpunished due to weak enforcement of laws, complicity of local power structures, and societal acceptance of patriarchal norms.
Anonymous Voices
NGO reports also highlight the silent suffering of countless women whose names never reach the headlines.
In one interview documented by a women’s rights group in Sindh, a young woman said:
“I was not allowed to choose whom to marry. My father said my decision would destroy our family honor. I never spoke again about what I wanted, because I knew it would put my life at risk.”
Similarly, in Balochistan, a woman told researchers:
“We are taught from childhood that our lives are not our own. Even our laughter, our clothes, our movements, everything is decided by men.”
Male Perspectives and Societal Pressure
Patriarchy in Pakistan is not sustained by women’s subordination alone. It is also reinforced by the expectations imposed on men.
Boys and men are socialized from a young age to see themselves as protectors and providers, roles that are closely tied to family honor.
This expectation can be as suffocating for men as it is limiting for women, creating a cycle where masculinity is measured by control over female relatives.
The Role of “Protectors” and “Providers”
In many households, men are raised to believe that their worth lies in being the breadwinner and the guardian of family honor. This role grants them authority but also imposes pressure: failure to “control” women in the family is perceived as weakness.
A man whose sister chooses her own husband, or whose wife works outside the home without his permission, may face ridicule and shame from relatives and neighbors.
Thus, patriarchy compels men to exercise authority not only out of desire but also out of fear of losing respect within the community.
Fear of Social Ostracization
The fear of ostracization is a powerful force. Men who fail to regulate the behavior of their female relatives are often branded as dishonorable.
In tribal and rural communities, this can mean exclusion from decision-making circles or loss of standing in jirgas and biradaris (kinship groups).
Even in urban contexts, men may feel their masculinity is questioned if their wives or sisters are seen as “too independent.” This societal scrutiny reinforces the idea that men must constantly monitor and limit women’s freedom to preserve their own status.
As a result, many men are conditioned to view women’s independence as disobedience.
Perceptions of Women in Public Spaces
A woman who steps out of the house for work, education, or even social activities is often judged as disloyal, disrespectful, or unworthy of societal respect.
This perception reflects not only individual bias but also the collective belief that women’s rightful place is within the private sphere of the home.
Consequently, women’s visibility in public life is stigmatized, while men are celebrated for “protecting” them from it.
Voices of Male Activists
Groups like White Ribbon Pakistan work specifically with men to deconstruct toxic notions of masculinity. Activists argue that equating manhood with control harms both genders: it reduces women to passive dependents and men to rigid enforcers of honor.
As one male activist noted in a workshop organized by an NGO:
“Patriarchy makes me less of a human too. It tells me that if I cry, I am weak; if I respect women’s choices, I am dishonorable. We must liberate ourselves from this lie.”
Internalization and the Cycle of Honour Culture
Patriarchy in Pakistan does not survive on male dominance alone. It is also reinforced by women who, often unknowingly, become its defenders.
Social conditioning, cultural expectations, and generational transmission of honor-based values push many women into the paradoxical role of being both victims of patriarchy and enforcers of its rules.
Women as Both Victims and Enforcers
From an early age, women are taught that their value lies in obedience, modesty, and sacrifice. This conditioning normalizes inequality to the point that many women internalize patriarchal beliefs, seeing them not as oppression but as tradition or religious duty.
Mothers, in particular, play a key role in transmitting these norms to their daughters, urging them to obey fathers, brothers, and husbands, often without questioning authority. Hence, women themselves become gatekeepers of a system that limits their own freedom.
The Pressure of Honour
The concept of izzat (honor) is central to how women are expected to live in Pakistani society. Daughters are raised with the constant reminder that their choices:
what they wear
whom they speak to
whom they marry
can bring either pride or shame to the entire family. Many women conform to these expectations even at the cost of their own rights. Some even police other women, sisters, daughters, or in-laws, reminding them of the consequences of dishonor, thereby perpetuating the very system that restricts them.
Facilitating Male Control
When women themselves endorse restrictions, men’s authority goes unquestioned. The cycle becomes self-perpetuating: men impose control, women accept and pass it down, and the system remains intact.
As one sociologist noted,
“patriarchy thrives not only because men enforce it, but because women normalize it as part of life.”
The Daughter’s Role in Preserving Honour
From an early age, girls are reminded that their primary responsibility is to maintain the family’s reputation. Daughters are expected to behave modestly, avoid bringing “shame” through social or personal choices, and ultimately become obedient wives and mothers.
This cultural script leaves little room for individual ambition or independence, as a woman’s behavior is seen as a direct reflection of her family’s moral standing.
Family Honour Above Personal Freedom
A daughter is often told to remain silent rather than speak against injustice, to obey elders without question, and to sacrifice her desires for the “greater good” of family unity.
In many cases, young girls are raised to believe that pursuing personal freedom, education, or justice is selfish if it risks the family’s image in society.
Silence Around Abuse and Inequality
Women may remain quiet about domestic violence, harassment, or abuse out of fear that speaking up will dishonor their family.
Similarly, forced and early marriages are often justified as protecting family dignity, even though they strip women of choice and autonomy.
The Psychological and Social Impact on Women
For many women, the pressure to conform is not just about avoiding punishment from family or society, it becomes an internalized struggle that governs their sense of identity and self-worth.
Fear of Social Ostracism and Shame
Challenging patriarchal expectations often comes at the cost of social exclusion. A woman who chooses to pursue education, work outside the home, or make independent decisions is at risk of being labeled as rebellious or dishonorable.
This fear of being shunned by family members, neighbors, or community elders creates a powerful barrier, discouraging women from asserting their rights
The Guilt Placed on Daughters
Daughters in particular carry a disproportionate burden of responsibility for the family’s reputation. From childhood, they are reminded that a single misstep such as speaking to a male peer, dressing “improperly,” or rejecting a marriage proposal can tarnish the family name.
This creates a persistent sense of guilt and anxiety, where women feel accountable not only for their own behavior but for the social standing of their entire household.
The Emotional Toll of Suppression
Women often suppress their voices, ambitions, and individuality to fit within narrow social expectations. This suppression can lead to long-term psychological effects such as low self-esteem, depression, and feelings of invisibility.
The denial of agency leaves many women struggling with an internal conflict between who they are and who society allows them to be.
The Islamic Perspective on Patriarchy and Women’s Rights
Note: “The aim of this discussion is not to dismiss religion but to separate genuine Islamic principles from patriarchal distortions. Islam, at its core, upholds the dignity, rights, and spiritual equality of women. The Qur’an repeatedly addresses both men and women as moral agents, equally responsible for their faith and actions. A balanced Islamic perspective reminds us that the misuse of religion to oppress women is a human failing, not a divine mandate.”
Many patriarchal believers selectively cite verses from the Qur’an or Hadith to argue that women must obey men unconditionally. This selective interpretation overlooks the broader spirit of justice, compassion, and equality that Islam emphasizes.
For example, while some highlight the concept of qiwamah (men as protectors and maintainers of women), they often ignore the corresponding responsibilities placed on men such as fairness, kindness, and accountability before God.
As a result, cultural practices like forced marriages, denial of inheritance rights, and restrictions on women’s education are framed as “Islamic,” even though they contradict both the Qur’an and the Prophet’s (PBUH) teachings.
Scholars like Dr. Riffat Hassan and Asma Barlas have pointed out that these misinterpretations reflect cultural biases rather than divine injunctions.
Common Patriarchal Interpretations
One of the most frequently cited verses to justify patriarchal authority is Surah An-Nisa (4:34), which describes men as qawwamun (protectors and maintainers) of women.
In patriarchal readings, this verse is taken to mean that men are inherently superior, with unrestricted authority over women.
Such interpretations emphasize women’s obedience while overlooking the Qur’an’s emphasis on men’s responsibility to provide, protect, and act with justice.
In reality, the verse places conditions on men’s authority, linking it to their duty of financial responsibility and moral guardianship, not domination.
Certain Hadiths are also selectively used to promote patriarchal control. For instance, sayings attributed to the Prophet (PBUH) about women’s obedience to their husbands are often quoted in isolation, stripped of their context and the Prophet’s broader teachings on kindness, consultation (shura), and respect for women.
Cultural traditions have significantly shaped how these texts are applied in Pakistan and other Muslim societies.
Practices such as forced marriages, denial of women’s inheritance, or restrictions on education are justified in the name of religion but are rooted in tribal customs and feudal norms.
Qur’anic Verses Emphasizing Women’s Rights and Equality
The Qur’an itself consistently affirms the dignity, equality, and spiritual worth of women. Several verses directly challenge the idea of female inferiority and offer a more balanced framework of rights and responsibilities:
Surah An-Nisa (4:1):“O mankind! Be conscious of your Lord, who created you from a single soul, and created from it its mate…”
This verse negates notions of inherent superiority. It highlights that both genders are equal in creation and in their humanity.
Surah Al-Ahzab (33:35): Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their chastity and the women who do so, and the men who remember Allah often and the women who do so — for them Allah has prepared forgiveness and a great reward.
This verse lists men and women side by side, believing men and women, truthful men and women, patient men and women, charitable men and women, emphasizing that reward, forgiveness, and spiritual status are identical for both.
It dismantles any claim that righteousness or closeness to God is gender-specific.
Surah Al-Baqarah (2:228): “And women have rights similar to those [of men] over them, in kindness…”
This verse acknowledges the principle of reciprocity in marital relationships. It challenges patriarchal readings that only emphasize women’s duties without recognizing men’s obligations.
Surah Al-Tawbah (9:71):“The believing men and believing women are allies (protectors) of one another…”
This verse presents men and women as partners in upholding justice, enjoining good, and preventing wrongdoing. It rejects the idea that men alone are guardians, instead framing gender relations as cooperative and balanced.
Hadiths Supporting Women’s Rights and Respect
While patriarchal cultures often misuse selective narrations to justify male dominance, the authentic sayings of the Prophet ﷺ consistently emphasize kindness, fairness, and mutual respect:
Prophet Muhammad’s treatment of women
The Prophet ﷺ was known for his gentleness and respect toward women. Historical accounts describe how he shared household chores, listened to women’s voices in community matters, and never raised his hand against his wives.
Hadith on kindness: “The best of you are those who are best to their wives.” (Tirmidhi)
This Hadith establishes that true piety and character are reflected not in authority or control, but in the kindness shown to one’s spouse
The Prophet ﷺ strongly condemned mistreating women. Reports note that he said: “Fear Allah in respect of women, for you have taken them on the security of Allah” Sahih Muslim
This discouragement of violence directly contradicts cultural practices of abuse that some falsely attribute to Islam.
In his personal life, the Prophet ﷺ often consulted his wives on critical matters and highlighted women’s voices as valuable in decision-making.
The Prophet ﷺ declared that “Seeking knowledge is obligatory upon every Muslim (male and female).”
Women were active participants in early Islamic society as educators, traders, and even in public debate.
Cultural Patriarchy vs. Islamic Principles
Islam strictly prohibits oppression, coercion, and injustice. Yet, practices such as forced marriages, domestic violence, and so-called “honor killings” are carried out in the name of family reputation. The Qur’an rejects such violence, declaring:
“Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely.” (Surah Al-Ma’idah 5:32)
This verse highlights that taking an innocent life, as happens in honor killings, is not only un-Islamic but a crime against all humanity.
The Prophet ﷺ emphasized that a woman’s consent is essential in marriage. Forced unions, therefore, stand in clear opposition to Islamic principles, yet they persist due to cultural control mechanisms rooted in patriarchy.
Both Islamic scholars and Muslim feminists argue that Islam provides a framework of gender justice, not oppression.
Women Victims of Patriarchal Practices in Pakistan
The realities of patriarchal violence in Pakistan are not abstract—they manifest in the form of lived tragedies that continue to claim lives and silence women.
Farzana Iqbal (2014) – Honor Killing
Farzana Iqbal, a pregnant woman, was brutally stoned to death by her family outside the Lahore High Court for marrying the man she loved without her family’s consent. Her father openly admitted to the crime, claiming she had dishonored the family.
Saba Qaiser (2015) – Attempted Honor Killing
Saba Qaiser was shot in the head by her father and uncle after marrying a man deemed socially “unsuitable.” Miraculously surviving the attack, she faced intense social pressure to forgive her attackers under Pakistan’s “forgiveness law,” which enabled their release.
Qandeel Baloch (2016) – Honor Killing
Social media influencer Qandeel Baloch was strangled to death by her brother in Multan for posting content considered “immoral.” Her murder sparked nationwide outrage and renewed debates on women’s autonomy, ultimately contributing to legislative reforms tightening punishments for honor killings.
Aneesa and Arooj Abbas (2022) – Honor Killing
SistersAneesa and Arooj Abbas, dual citizens of Pakistan and Spain, were deceived into traveling to Pakistan, where they were killed by their husbands, uncle, and brother for resisting forced marriages.
Sobia Batool Shah (2024) – Attempted Murder for Seeking Divorce
Sobia Batool Shah was viciously attacked with a hatchet by her father and relatives after she sought a divorce. Though she survived, she continued to face threats.
16-Year-Old Girl (2025) – Honor Killing Over Social Media Use
A teenage girl was shot dead by her fatherfor refusing to delete her TikTok account. The killing was initially disguised as suicide, but later confirmed as an honor crime.
14-Year-Old Hira Anwar (2025) – Honor Killing
Hira Anwar, a 14-year-old girl, was killed by her father and uncle during a family visit to Pakistan for allegedly posting “inappropriate” TikTok videos.
Women in Southern Punjab – Domestic Violence (Study)
A qualitative research project based on 46 in-depth interviews with married women in rural Southern Punjab revealed the prevalence of intimate partner violence.
Women described experiences of verbal humiliation, physical abuse, and severe restrictions on mobility, patterns deeply embedded in patriarchal social norms.
Analysis
While victims like Farzana Iqbal and Qandeel Baloch became symbols of national debate, countless unnamed women in rural Punjab, Sindh, and urban centers endure daily violence in silence.
Statistical Perspective of Honor Killings in Pakistan
According to Human Rights Watch, an estimated 1,000 women are murdered every year in Pakistan in the name of honor.
The Human Rights Commission of Pakistan (HRCP) reported 405 cases of honor killings in 2024, nearly double the 226 cases recorded in 2023.
A chilling example is the 2025 case of a 16-year-old girl, killed by her father for refusing to delete her TikTok account. Initially staged as a suicide, investigations later confirmed it as an honor killing.
Regional Distribution
Punjab consistently reports the highest numbers: 237 cases in 2020 and 197 in 2021.
Sindh recorded 126 cases in 2020 and 120 in 2021.
Khyber Pakhtunkhwa (KPK) reported a rising trend, from 81 cases in 2020 to 119 in 2021.
Balochistan, though less populated, still reported 47 cases in 2020 and 42 in 2021.
Global Gender Gap Index 2025
The scale of honor killings in Pakistan must also be understood within the broader framework of systemic gender inequality.
According to the World Economic Forum’s Global Gender Gap Report 2025, Pakistan ranked 148th out of 148 countries, its worst-ever performance on the index.
The country’s overall gender parity score stood at 56.7%, slightly lower than 57% in 2024, making Pakistan the lowest-ranked country in the world.
Women continue to face barriers in accessing employment, resources, and financial independence.
Gender disparities in literacy and school completion rates persist, particularly in rural areas.
Disparities in healthcare access and life expectancy highlight ongoing neglect of women’s wellbeing.
Women remain severely underrepresented in political leadership and decision-making roles.
Current Efforts to Combat Patriarchy in Pakistan
In recent years, Pakistan has taken significant steps to challenge patriarchal violence
through legal reforms.
The Anti-Honor Killing Laws (2016) closed legal loopholes that previously allowed perpetrators to escape justice if pardoned by family members.
SAWERA (Society for Appraisal and Women Empowerment in Rural Areas) works on the ground to provide women with legal assistance, advocacy, and protection against gender-based violence.
Similarly, the Iqra Fund focuses on education for girls in tribal and conflict-affected areas, helping them gain access to literacy, resources, and opportunities that directly challenge patriarchal barriers.
The role of media has also been pivotal in highlighting the injustices faced by women in Pakistan’s tribal regions.
Sharmeen Obaid-Chinoy’s award-winning documentaries, such as A Girl in the River: The Price of Forgiveness, have brought international attention to issues like honor killings and patriarchal oppression.
Challenges in Tribal Regions
One of the most pressing challenges in Pakistan’s tribal regions is the absence of awareness among women about their rights. Many women grow up in environments where patriarchal norms are normalized.
Thus, the women have a little knowledge of legal protections or Islamic principles that emphasize dignity and equality.
Without education and exposure, the very concept of patriarchy remains invisible, making it harder for women to question or resist oppressive practices.
While intended as mechanisms for local dispute resolution, jirgas often reinforce patriarchal traditions. They have been known to sanction honor killings, forced marriages, and exchange of women (swara/vani) as tools of conflict resolution.
These rulings operate outside Pakistan’s formal legal system and directly contradict both national law and Islamic teachings on justice, yet they remain deeply entrenched due to community reliance on customary authority.
Even when legal reforms and NGO initiatives reach tribal areas, they often face fierce resistance from local elders, conservative leaders, and militant groups.
Many view women’s empowerment efforts as a threat to traditional structures and cultural identity. As a result, the gap between policy on paper and its implementation in tribal regions remains stark.
Aurat March is not the Only Solution
The Aurat March, first held in 2018, has become a powerful platform for Pakistani women to demand equality, justice, and freedom from patriarchal oppression.
Its annual rallies across major cities bring visibility to issues such as honor killings, workplace harassment, and domestic violence.
However, it cannot be viewed as the sole solution to dismantling patriarchy in Pakistan. The Aurat March primarily resonates in urban centers, where media coverage and educated participants amplify its message.
Yet, women in rural and tribal regions remain disconnected from these rallies due to lack of access, awareness, or cultural restrictions.
As a result, the structural issues affecting millions of marginalized women cannot be fully addressed through annual demonstrations alone.
Conclusion
Symbolic demonstrations like the Aurat March are vital for inspiring younger generations, but long-term transformation hinges on sustained grassroots action, policy reforms, and cultural shifts. Without addressing the deeper social, economic, and political structures that perpetuate patriarchy, progress will remain limited to slogans rather than tangible change.
Questrian
A Questrian is more than a contributor, they’re a voice shaping conversations. Questrians are writers, thinkers, and creators who share original ideas and stories with Questra, the contributor platform of Quill Quest Magazine. Every Questrian brings a unique perspective, making the community a collective of fresh voices, bold opinions, and meaningful storytelling.
