The Revenge of Farkhunda

C. Christine Fair
6 min readDec 19, 2020


C. Christine Fair

There was nothing notable about the Afghan woman known as Farkhunda Malikzada while she was alive. No one would have read about her in local or international papers. She wasn’t a politician, a grass-roots organizer, or one of few liberal activists demanding more rights for women and children in a country that has steadily marched back in time since the 1970s when women in Kabul sported miniskirts, sipped wine and pursued their professional and personal dreams in a beautiful city surrounded by snow-kissed mountains.

Instead, Farkhunda was a devout Muslim who was disquieted by superstitious accretions she observed in the Islam practiced by most Afghans. She wore a black hejab covering her head and a long black coat which would have been more common in an Arab country than in Afghanistan where women tend to wear the ubiquitous blue burqa.

But, in death, Farkhunda became a stark reminder of American failures to cultivate robust democracy, rule of law and respect for human rights in Afghanistan despite: occupying the country since late 2001; spending more money, in purchasing power parity, on this country of 37 million than it did rebuilding post-World War II Europe; fighting the longest war in American history; and losing thousands of American and allied soldiers, civilians and contractors and more than 157,000 Afghans. Despite the squander of life and treasure, the dark influence of the Taliban endures undaunted.

Few Americans had heard of the Taliban or its reclusive leader, Mullah Mohammad Omar before the terror attack of 11 September 2001. Despite continuous military action by the United States and its NATO allies in the country searching for him, Mullah Omar died in 2013 in Pakistan from complications related to hepatitis. He was likely sixty years old at the time of death. He founded the Afghan Taliban in 1994 as a movement of students who were studying in Deobandi (a South Asian Islamic interpretative tradition) seminaries in Pakistan. In fact, the name “Taliban” means students. There are few confirmed photos of Mullah Omar. The most common image is that from 1993 which depicts his missing right eye. He lost it while fighting the Soviet Union, which had occupied Afghanistan between December 1979 and February 1989. He required this photographic evidence of injury to claim compensation from the Afghan government. At the time, he was an American ally as the United States, along with Saudi Arabia and Pakistan, supported the so-called mujahideen’s effort to oust the Russians from the country.

After founding the Taliban in 1994, the movement swiftly seized control of most of Afghanistan by 1998, with the unstinting financial, military, and political support of Pakistan. By 1998, the world increasingly became aware of the Taliban’s unusual cruelties and crimes against humanity. Men were threatened with death if they did not grow their beards. They were severely punished if they failed to ensure “their women’s” compliance with the Taliban’s strictures. Girls were no longer allowed to study. Women were forbidden from working, which immiserated countless widowed mothers whose menfolk had died in the decades of warfare. When the Taliban adjudged that a woman or girl had violated any of their draconian diktats, the Taliban stoned them to death in soccer stadiums where crowds were encouraged to attend the gruesome spectacle.

Farkhanda is just one victim from among countless others and deserves no more or less pity. Perhaps it was the public nature of her inhuman murder that garnered international attention and prompted many to wonder whether Afghanistan would escape its own past. Perhaps it was just a fluke of timing or the result of particular hue and cry from critical diplomats that made her lynching seem uniquely cruel.

Whatever the reason, we know that on 19 March 2015, the 28-year-old woman had an altercation with a mullah (a Muslim preacher). In Afghanistan and neighboring Pakistan, mullahs rarely have completed the religious education required by curriculum (Dars-e-Nizami) in the seminaries (madrassahs). Thus, all too often they propound local superstitions rather than the prescription and proscription in the Quran. Indeed, few of these uneducated ulema can read the Quran with understanding as it is written in early seventh-century Arabic. According to the woman’s father, Farkhunda quarreled with the mullah over the common-place practice of exploiting unlettered woman by selling them, often expensive, amulets at shrines. Heterodox Islam frowns upon such rituals and some devout Muslims even believe they constitute shirk (apostasy) as they ascribe mystical powers to inert objects and to those who distribute them when Allah alone has such attributes.

During the argument, the mullah falsely accused her of burning a Quran. It was a common but deadly tactic to silence critics. Those who overheard the allegation immediately decided that she must be killed. She was beaten with bats, stomped upon, and driven over by a car after which her body was dragged by a car and then immolated.

Her real crime? She had the temerity as a woman to challenge superstitious practices propounded by ignorant male clerics. The trial that ensued against the police that failed to protect her as well as the participants in the murderous frenzy was galvanized by domestic and international outrage and sought to protect Afghanistan’s image rather than obtain justice for the atrocity. Her family repined that the true culprits, including the one who ran her over with his car, were never charged.

There are several ironies in this tale of Farkhanda. On the one hand, it was the tenure of the Taliban which empowered these “lumpen mullahs” to deploy the religion they so poorly understood as a weapon to silence detractors, especially women. But Farkhanda was no “Gloria Steinem of the Hindu Kush.” In fact, her interpretation of orthodox Islam was much closer to that of the Taliban than the amulet-hawking mullahs who are often criticized by the very Deobandi clergy which produced the Taliban’s ideology. However, even though her arguments against useless talismans would have pleased Mullah Omar, the temerity of a woman to speak to a mullah, a man, and impugn him would have signed her death warrant.

Mullah Omar’s followers believe that upon arrival in heaven, he would enjoy the endless pleasures of the celestial maidens who have been untouched by man or djinn.

In this piece titled “Farkhanda’s Revenge,” I instead imagine Farkhanda waiting for him at the doorstep of heaven and quarrelling with him just as she did the other mullah. I take solace imagining that brave woman insisting that Mullah Omar justify her heinous slaughter for defending orthodox Islam against its defilers. If she could, this is exactly what she would have done. Maybe this is Farkhanda’s legacy?

Carol Christine Fair is an American artist and scholar. She is professor in the Security Studies Program within the Edmund A. Walsh School of Foreign Service at Georgetown University. Her work is primarily focused on counter-terrorism and South Asian topics.

Text and art copyright 2020 Christine Fair

A version of this essay was published by Vox Populi on December 19, 2020.