When fathers turn into executioners: The dark reality of "honor crimes" in Syria's al-Suwayda

A child comes into the world believing that family is their primary source of security. But not all families offer such safety. Sometimes, the father becomes a killer, and the brother an instigator and accomplice to the murder. This is how “honor crimes” transform what should be a child’s primary source of safety and security into an unexpected source of harm and danger.

In 2021, the murder of "the girl from al-Hasakah," Aida al-Hamoudi, shook social media when her brothers killed her because she refused to marry her cousin. At the time, a video circulated online showing three men dragging her into an abandoned house and shooting her as she screamed for help. She was still a minor. Just days after the video of Aida’s murder emerged on social media, Aya Muhammad Khalifo, a 16-year-old girl, was strangled to death by her father in the same area after she was raped by a relative.

A few days ago, a similar incident occurred in the Syrian city of al-Suwayda, specifically in the village of Qanawat. Social media networking sites erupted with accusations that Atef Azqoul had killed his 15-year-old daughter Julnar Azqoul and, prior to that, Mazen al-Shaer, the young man she loved. Julnar had fled with 27-year-old Mazen to marry against her family’s wishes.

How does killing one’s daughter become such an easy act for a parent? How has the term "honor" gained such a strong grip on societal consciousness?

The pressing question here is: how does killing one’s daughter become such an easy act for a parent? How has the term "honor" gained such a strong grip on societal consciousness? This report aims to explore these questions.

About “honor” and its crimes

There is no single definition or clear concept of "honor," but its various interpretations converge in evaluating an individual's level of "morality" and "nobility," whether a man or woman. However, the application of "the standards of honor" differs vastly between genders in Eastern societies, including Syria. For example, we never hear of a young man being killed to “cleanse” or “wash away shame,” as often happens with many girls and women.

For decades, women have been treated as “family property,” with the “honor of the family” tied to their behavior, thoughts, and decisions—if they are granted the freedom to make them. Any behavior that displeases the collective may cost a woman her life. By "collective," we mean the group she belongs to, starting with her immediate family, extending to her broader family and relatives, then the neighborhood/region, and finally, to her community and society at large.

In 2021, the murder of "the girl from al-Hasakah," Aida al-Hamoudi, shook social media when her brothers killed her because she refused to marry her cousin. At the time, a video circulated online showing three men dragging her into an abandoned house and shooting her as she screamed for help. She was still a minor. Just days after the video of Aida’s murder emerged on social media, Aya Muhammad Khalifo, a 16-year-old girl, was strangled to death by her father in the same area after she was raped by a relative.

The discussion of "honor" naturally leads to the subject of so-called "honor crimes,” which are murders committed within the family. The most common cases include a father killing his daughter due to suspicions regarding her behavior or a family killing its daughter when she refuses to marry a relative or because she wishes to marry someone she loves.

One might ask about the law in such cases. Some Arab laws are designed to punish such crimes more severely in an attempt to deter them. However, this is nearly impossible because of another dominant “law”: customs and traditions. Legislators continue to struggle to find legal amendments that strike a balance between these ingrained societal customs and formal law. Even so, individuals convicted of "honor crimes" often face reduced sentences due to loopholes in laws that deal with crimes of “cleansing shame."

Julnar and Mazen: The story behind their murder

The details surrounding the killing of Julnar Azqoul and Mazen al-Shaer at the hands of her father—as circulated by local media outlets and social media accounts and according to preliminary investigations not officially recognized in Syrian courts—suggest that Mazen appeared in a Facebook video in the presence of elders and religious figures from the city of al-Suwayda. In the video, Mazen recounts how he met Julnar through Facebook. She confided in him about the pressure her family was putting on her, and he promised to marry her. They met outside the town of Qanawat of their own free will, with the intent of having al-Suwayda’s religious elders mediate with her family to convince them of their marriage.

Screenshots from the "confession" video of Mazen al-Shaer, which was later deleted.

Screenshots from the "confession" video of Mazen al-Shaer, which was later deleted.

Julnar and Mazen went into hiding, staying at a house in a neighboring town for six days. According to Mazen’s "confessions" video, an intimate relationship had developed between them, and they agreed to spread a rumor that Julnar had been kidnapped. They had planned to demand a ransom from her family that they would use to settle down and get married.

Despite the pledges of local elders, Atef Azqoul killed his daughter Julnar and young man Mazen al-Shaer after torturing them, all because they ran away together with the intent of marrying against their families' wishes. The father turned himself in to the authorities, while Mazen's family demands "just retribution" and vows revenge, claiming Mazen was "murdered in cold blood." But what about the rights of Julnar? Are they guaranteed by Syrian law?

The story of how Mazen and Julnar were found remains unclear, but it eventually led to Julnar being located and handed over to the elders, who promised to protect her from any harm her family might inflict. However, following Mazen’s videotaped confessions, Julnar’s father killed Mazen in the presence of the council of elders. Two days later, he shot and killed his daughter, claiming it was to "cleanse the family’s honor," before surrendering himself to the authorities.

Mazen’s family, the Al-Shaer clan, denounced the crime, asserting that their son was tortured into making false confessions and "was murdered in cold blood." They emphasized that Julnar had gone with him of her own free will, had stayed in his home, and even had the key to the house, which proves she was not kidnapped. They vowed to avenge their son.

"Honor crimes" in Syrian law

In March 2020, under Legislative Decree No. 2, the Syrian legislator abolished Article 548 of the Penal Code, which had granted "mitigating circumstances" to those who commit so-called "honor crimes." All amendments to the article, issued in 1949, were also nullified, making it so that legally, “honor killings” are handled like any other crime. Notably, in 2009, Article 584 was amended to abolish "exemption from punishment," though the provision for reduced sentences remained, to read: "A person who surprises their spouse, ascendant, descendant, or sister in the act of adultery or a scandalous sexual act with another person, and kills or harms one of them without premeditation, benefits from mitigating circumstances, provided that the penalty for killing is not less than two years of imprisonment."

The same article previously stipulated that the perpetrator of an “honor crime” could benefit from a mitigating excuse:

"A- He benefits from the excuse if he surprises his wife or a direct descendant, ascendant, or sister in the act of adultery or a scandalous sexual act with another person and proceeds to kill or harm either or both without premeditation. B- The perpetrator of the killing or harm benefits from the mitigated excuse if he surprises his spouse or direct descendant, ascendant, or sister in a suspicious situation with another person."

Later, in 2018, Article 469 of the Penal Code, issued under Legislative Decree No. 148 of June 1994, was amended as follows:

"Anyone who marries a minor outside the competent court without the approval or consent of the guardian of the minor shall be punished with imprisonment for one to six months and a fine of 50 thousand to 100 thousand Syrian pounds. Anyone who marries a minor outside the competent court with the guardian's consent shall be punished with a fine of 25 thousand to 50 thousand Syrian pounds."

The story of how Mazen and Julnar were found remains unclear, but it eventually led to Julnar being located and handed over to the elders, who promised to protect her from any harm her family might inflict. However, following Mazen’s videotaped “confessions,” Julnar’s father killed Mazen. Two days later, he shot and killed his daughter, claiming it was to "cleanse the family’s honor," before surrendering himself to the authorities.

It should be noted that Syrian law sets the legal age for marriage at 18, with the possibility for a judge to marry parties under the legal age if they prove their physical and mental maturity to understand and bear the responsibilities of marriage.

In this context, lawyer Mohamed al-Omar tells Raseef22: "In the case of Mazen al-Sha'ar and Julnar Azqoul, if the situation were assessed as not being a kidnapping and if Mazen had not been killed, Mazen would have been held accountable for marrying a minor without the guardian’s consent, in accordance with Article 469. However, after his death, the penalty is fully removed."

Al-Omar continues: "Regarding the killing of Mazen and Jalnar, the murder cannot be justified by the motive of honor. Syrian law would have provided a mitigated sentence if the killing had been direct and occurred under the influence of impulse and anger, meaning if the father had caught the two in the act of adultery and then committed the murder in the heat of the moment, it would be considered direct killing motivated by honor. In this case, the crime occurred six days later, indicating a premeditated action with no element of surprise."

Article 192 remains a loophole that must be addressed to limit what is known as "honor crimes" in Syria, as it gives the judiciary "the authority to reduce sentences" if it is proven that an "honorable motive" drove the perpetrator to commit the crime. How so?

The Syrian lawyer emphasizes that the Syrian court does not consider local investigations. Since the father has surrendered himself to the law, actual legal investigations will be conducted, and the father will be referred to the Public Prosecution, which will indict him based on the findings of the investigations. From there, he will then be referred to the Criminal Court, which may consider imposing a harsher penalty due to the crime being committed against a direct relative.

Article 192: A loophole in the law

If Syrian law has abolished the mitigating excuse and any benefit for the perpetrator of an "honor crime," then why do the perpetrators of these crimes confidently surrender to the law after they’ve done the deed? The reason is the existence of a loophole in the law that ensures them a reduced penalty and light sentence, and in some cases, even the possibility of completely escaping their crime, according to activists, lawyers, and experts on the issue.

Article 192 remains a loophole that must be addressed to limit what is known as "honor crimes" in Syria, as it gives the judiciary "the authority to reduce sentences" if it is proven that "honor" drove the perpetrator to commit the crime of "cleansing the family’s shame." The article stipulates that "if the judge finds that the motive was 'noble' or ‘honorable,’ the following penalties shall apply: life imprisonment or 15 years of hard labor instead of life, temporary detention instead of temporary hard labor, and simple imprisonment instead of imprisonment with labor. The judge may also completely exempt the convicted from the punishment."

Lawyer Rana Dib tells Raseef22 that Article 192 is "considered a vague and unclear article in the law" from the perspective of Syrian lawyers, especially since the term "honorable motive" that falls under this article still provides a mitigated sentence and serves as a means of support for the perpetrators of these horrific crimes.

"Society's protection of criminals in 'honor crimes' is a complex issue due to the intersection of multiple factors, given the diversity of communities in Syria... We are facing social, anthropological, and demographic complexities, to the point that some communities become so closed off that they believe the entire Syrian society thinks the same way they do."

Although Article 192 is a general provision and not specific to "honor crimes," it uses the term "honorable motive" as justification. The Syrian Court of Cassation defined it as "an overwhelming psychological emotion that drives the perpetrator to commit his crime under the influence of a sacred idea in his mind." The court considered this "honorable motive" present in the case of a man who killed his sister after learning that she had fled her husband's house and followed her lover to live with him. Thus, the perpetrators of these crimes still clearly benefit from it. The abolition of Article 192 has been proposed by Syrian lawyers and is still under review, according to lawyer Dib.

Society's involvement in "cleansing the family’s honor"

There is no video footage of the murders of Julnar Azqoul or Mazen al-Sha'ar as they were being perpetrated, but in the case of "the girl from al-Hasakah," Aida al-Hamoudi, a video of her torture, murder, and mutilation of her body circulated widely. The video shows a group of men dragging the screaming minor by her hair to an abandoned house, while other male voices shouted and ordered: "Slaughter her! Shoot her! Leave her there; no one remove her body... Damn her and those who support her…”

Everyone in the video contributed to the incitement against Aida and her murder, which reflects how the surrounding community celebrates, glorifies, and applauds such crimes, considering them a source of "pride."

Syrian writer and journalist Zeina Hamwi discussed the issue of "honor killings" in an episode of her program "What’s Required?" (‘شو المطلوب؟’). In conclusion, she and her guests reached the consensus that the solution, in a country of law like Syria, should begin with the law itself. What is required is to either abolish Article 192 of the Syrian Penal Code or amend it to stipulate the imposition of harsher penalties, not reduced ones.

As for the role of society in encouraging such crimes, protecting the perpetrator, and giving him popular backing, Hamwi says: "The protection of criminals by society is a complicated issue due to the involvement of multiple elements, considering the diversity of Syrian communities in terms of religious, ideological, ethnic, and intellectual affiliations. Therefore, we are facing social, anthropological, and demographic complexities. Some communities even close in on themselves to the extent that they believe the entire Syrian society thinks the same way they do."

Nevertheless, the Syrian writer concludes by stating that "amending the law so that the killer is undoubtedly considered a criminal in the eyes of the law, without any protection, would make the community hesitate to protect them, fearing the punishment of hiding a killer, regardless of the nature of that community, whether tribal or clan-based or whatever its structure."

Syria is not the only one

Julnar Azqoul and Mazen al-Sha'ar are just examples of many victims of "honor killings" both inside and outside Syria. In recent years, there have been many brutal incidents of murder under this pretext, with some names still lingering in memory, including: the Palestinian Israa Gharib, the Kurdish Banaz Mahmod, the Kuwaiti Hajar Al-Asi, and the Jordanian Ahlam, whose case became known as "Ahlam's Screams."

"Amending the law so that the killer is undoubtedly considered a criminal in the eyes of the law, without any protection, would make the community hesitate to protect them, fearing the punishment of hiding a killer, regardless of the nature of that community, whether tribal or clan-based, or whatever its structure."

Globally, according to the latest United Nations statistics, "More than five women or girls are killed every hour by someone in their own family," and "Almost one in three women have been subjected to physical and/or sexual violence at least once in her lifetime.” The report also stated that "86 percent of women and girls live in countries without legal protections against gender-based violence."

Some may think these figures are exaggerated, but it may be enough to look at the "mounds of the guilty" in Iraq, which are earthen mounds in a remote area where the bodies of girls killed under the pretext of "honor" are left. The incidents and cases of murder and domestic violence are endless.

The family after "cleansing its shame"

One of the questions that arises here is: What happens after the murder? Do the family members move on after killing their daughter? Some might think, "Of course, they will surely regret it and miss her... There are no parents who do not miss their daughter, no matter what she did." But lawyer Dib says she has met many perpetrators of what are known as "honor crimes," highlighting that they feel pride and a sense of accomplishment over their actions.

Dib continues: "For someone who dares to kill a person, it is very likely for him to continue his life normally because the act of killing is far more horrific than carrying on with life afterward. The reason is that his beliefs are not just convictions but are more like engravings deeply embedded in his life and mind from a young age. Therefore, the killer views himself as a hero for 'cleansing the family’s shame.'"

The circumstances surrounding the murder of Julnar and Mazen prompt us to think more about the effectiveness of the current approaches to confronting domestic violence in our societies, including social support workshops, awareness campaigns, publications, and press materials. Do these truly reach their intended audience, those who believe in these bloody, outdated ideas? Are they enough to change the deeply rooted convictions that view women as "private property" and that they represent the "honor" of the husband or family?