As women worldwide grapple with tears and grief, Afghan women endure deafening silence resonating around the world with different stages of bans and sanctions since the Taliban has taken over this land. The latest blow came when the Taliban government extinguished the dreams of aspiring midwives and nurses, banning women from pursuing education in these fields. This heartless decision has not only left countless women in despair but also raises a critical question: what risks will Afghan women face as patients when denied access to educated healthcare providers? This ban serves as a stark reminder of the fragility of women’s rights in Afghanistan.
A recent Twitter space, hosted by a group of Afghan men, caught my attention. Titled “Afghan women demand their right to education AS PER SHARIAH, so is women’s education even permitted in Shariah(Islamic law)?” I joined the space but only to find it conducted in Persian. This led me to ponder two crucial aspects: what does Islam truly say about women’s education, and what does Pashtoon culture dictate on this matter?
As I delved deeper, I discovered that Islam emphasizes the importance of knowledge and education for all individuals, regardless of gender. Where the Quran states in 39:9 that “Those who knows are not equal to those who doesn’t”, there the Hadith of Prophet Muhammad even more clearly testifies that seeking knowledge is an obligation upon every Muslim, both male and female. The Quran has never excluded any gender when it comes to seeking knowledge and wisdom. And that’s why Muslim history boasts a rich legacy of women playing a leading role in education. Such examples include Aisha, wife of the Prophet Muhammad, and Fatimah al-Fihri, the visionary founder of University of Al-Qarawiyyin in Morocco. They also include notable figures as Rabi’ah Bint Mu’awwad, a great scholar of law in Medina, Umm ‘Atiyyah, who taught male scholars Islamic law, and A’isha bint Sa’d ibn Abi Waqqas who had many famous male scholars as her pupils.
These trendsetting females were not violating the Shariah but in fact embodying the true spirit of Islam, which values knowledge, education, and empowerment for all individuals, regardless of gender.
Similarly, the Pashtoon culture has long been misunderstood and misrepresented as misogynist. However, this narrative is far from accurate. In reality, the Pashtoon culture in Khyber Pakhtoonkhwa of Pakistan has a rich history of promoting enlightenment, moderation, and feminist values.
A notable example of this is the regime of Bacha Khan, a revered Pashtoon leader who championed education for both girls and boys. In 1929, he founded the Khudai Khitmatgar (Servants of God) Movement, which emphasized the importance of education and set a powerful precedent by sending his own daughters to school. As a celebrated representative of Pashtoon culture, Bacha Khan’s legacy serves as a testament to the culture’s capacity for progress and equality.
In contemporary times, individuals like Mia Khan from Paktika province, Afghanistan, and Ziauddin Yousafzai, Malala’s father from Khyber Pakhtunkhwa province, Pakistan, demonstrate that Pashtoon culture is not a barrier to women’s education. These men, who are deeply rooted in their cultural heritage, have actively promoted women’s empowerment and education, debunking the myth that Pashtoon culture is inherently misogynistic.
This prompts a crucial question that if the roots of educational bans don’t lie in culture and religion then what is the driving factor of such policies?
Upon asking Khalid Amiri, an Afghan journalist exiled in Australia, he replied that the moves are “totally political” and have no element of religious of cultural motives behind. He added that his 2 female cousins who were in last year of their medical education, got barred from completing it. They would have been doctors by now but the Taliban government have crippled half of the Afghan population i.e, women by depriving them of their educational rights. “The ultimate goal of which is to exert a total control over the population, stripping them of their ability to reason and question their rule”.
It also uncovers the deep-seated fear of westernization by the Taliban government. They believe that western-style education will inevitably lead to westernization of their women which is considered as a threat to the patriarchal values and conservative nature of Taliban. This is the reason that pursuing education is mistakenly perceived as a rejection of Islamic concept of purdah(veil or headscarf), rather than a mean to empower women within the framework of their faith.
Moreover, the draconian ban on women’s education is also fuelled by the Taliban’s internal power struggle between hardliner and pragmatic factions. As the government grapples with external threats from IS-Khorasan and National Resistance Front (NRF), also known as Second Resistance, it cannot afford to exacerbate existing divisions within its own ranks. To project unity and avoid internal conflict, pragmatic Taliban leaders have compromised on their more moderate views, surrendering to the hardliner’s demands and sacrificing women’s right to education in the process.
The battle for women’s rights in Afghanistan has become a pawn in the Taliban’s political game, with innocent lives caught in the crossfire. Behind the façade of Pashtoonwali and Shariah, the Taliban’s true motives are rooted in power and control. The cries of Afghan women are falling on deaf ears, as global Human Rights organizations, like Amnesty International and Human Rights Watch, issue condemnations that ring hollow.
Meanwhile, the US government, which claims to be a champion of women’s rights, is inadvertently funding the Taliban’s oppressive regime to the tune of over $21 billion. The hypocrisy is staggering. If the US genuinely wants to empower Afghan women, it must attach strings to its aid, making the lifting of the education ban a non-negotiable condition.
However, this move may invite resistance from hardliner Taliban elements, who will likely view it as an attempt to impose Western values. To break this impasse, what’s needed is not mere rhetoric, but practical dialogue. The international community must engage in tough, nuanced negotiations with the Taliban, leveraging economic aid to secure tangible gains for Afghan women.
Only through sustained pressure and pragmatic diplomacy can the Taliban be persuaded to relent, allowing Afghan women to reclaim their right to education and a brighter future. The time for empty condemnations is over; it’s time for action.
