Women abandoned their primary role in raising children and went out to work, which begot generations of criminals who were raised in nurseries instead of by their mothers’ care.” This is what Sheikh Taher Droui said during a sermon he delivered in Algeria, which spread via a video clip over the past two months of 2025, and sparked a wide controversy when he directly linked women working outside the home to rising crime rates.
This statement, which carried an explicit accusation against working mothers, did not pass without reactions.
While the clip sparked outrage among a large segment of women’s rights activists, it became clear that it was widely spread in misogynistic circles, who saw the Sheikh’s speech as an opportunity to affirm their ideas.
The Sheikh’s words appeared to be a religious justification for stripping women of their most basic rights, which was reflected in many comments that agreed with his opinion, stressing that “a woman’s place is the home” and demanding mothers remain in their houses.
Women’s Voices Confronting the Discourse
In contrast, the media personality Kenza Moussaous was one of the most prominent voices to confront this discourse.
In her response on her official page, she expressed her strong dissatisfaction, asserting that this type of speech is considered “hate speech” that must stop immediately. Moussaous questioned: “Why is the focus always on women, and why is the patriarchal discourse of religious figures used to enslave them and strip them of their rights?
This discourse is not limited to merely accusing working mothers of negligence; it also exerts immense psychological pressure on us, threatens our dreams, and plants fear of society in our souls, which might push many to sacrifice their professional careers for the sake of social acceptance.” This is what Najwa Rahm, the journalist and feminist activist, says.
Najwa sees that this discourse is not merely an individual opinion or a slip of the tongue, but rather a reflection of a ‘deep-rooted, regressive mindset’ among a wide segment in Arab societies, and in Algeria in particular.
This mindset confines the woman’s role to the home only, and considers her roles outside this scope to be a deviation from the norm, which marginalizes her and deprives her of her natural right to combine motherhood and work.
This discourse is not merely an individual opinion or a slip of the tongue,
but rather a reflection of a 'deep-rooted, regressive mindset.
Camilia Bakkouche, a mother and real estate worker, agrees with her, saying: ‘Frankly, this discourse is shocking and frustrating.
To say that working mothers are responsible for ‘destroying generations’ is an accusation that diminishes all the sacrifices they make, and generates a deep feeling of injustice and sadness. I personally feel this pain because I realize the difficulty of balancing work and family responsibilities.
Bakkouche sees that although this discourse makes her feel frustrated, it also drives her to feel proud of the strength and courage of mothers who continue to give despite everything, and increases her determination to prove that working does not mean abandoning their children. Rather, it is a way to be a role model for them in perseverance and resilience.
Inciter(s) in the Name of Religion
The hate speech women face at the hands of some religious figures in Algeria is merely one chapter in a wider story spreading throughout the entire Arab region, where the same approach and style are repeated.
In Morocco, for instance, the sermons of Sheikh Farid al-Ansari spread, which demeaned women and made their bodies a shared property of men, from the father to the brother and then the husband. Al-Ansari linked a woman’s honor to the hymen, thus stripping her of her freedom and responsibility over herself.
In facing this widespread discourse by some religious figures, Amina Avinad, a Moroccan human rights activist and specialist in media and communication, affirms that some religious figures exploit religious discourse in an extreme way to become an obstacle to women’s rights and freedoms.
She explains that this discourse reproduces a subordinate image of women, ignoring the values of justice and dignity that are the essence of religion.
Some religious figures exploit religious discourse in an extreme way to become an obstacle to the rights and freedoms of women.
In the same context, hate speech continues to spread, taking on different forms. Marwan Al-Fajr, a journalist from Diyala Governorate in Iraq, says: ‘Recently, hate speech against women has increased in Iraq, where some religious figures exploit their platforms for incitement.
This has manifested in fatwas and statements that diminish the status of women and call for restricting their freedom in work and education, which justifies violence against them and reinforces an unsafe environment for them.’
This systematic targeting of women finds an echo in Egypt, where Ahmed Sayed Fathy, an Egyptian writer and blogger, believes that the statement by preacher Mabrouk Attia ‘Wear the hijab so you can live’ after the murder of Naira Ashraf, had a dangerous effect because it blamed her clothing instead of condemning the killer.
This statement encouraged the spread of violence against women, as the subsequent period witnessed similar murders of other girls, such as Salma Bahgat in Egypt, and even outside it, such as the murder of Iman Al-Rasheed.”
These repeated incidents, coinciding with the silence or even the incitement of some religious figures, highlight how statements that justify violence can lead to a wave of similar crimes.”
Is the solution in censorship or in awareness?
In light of the widespread dissemination of extremist and misleading religious discourses through social media, especially among young demographics, Abdelraouf Abdi, a human rights activist and a graduate of health communication, affirms that effective strategies to limit the impact of these discourses cannot be limited to censorship alone.
Rather, they must be based on a comprehensive approach that combines institutional, awareness-raising, media, and legal dimensions.”
Abdi stresses that official religious institutions must enhance their digital presence and produce interactive, engaging content that addresses youth in their language, along with the necessity of integrating media and digital training into the preparation of imams so they can keep pace with the transformations of the communication landscape.
On the other hand, investing in media literacy and developing critical thinking among young people remains essential, enabling them to distinguish between institutional, moderate discourse and emotional or extremist discourse.”
As for the communication aspect, he believes that producing innovative digital alternatives such as podcasts and short videos, alongside involving young influencers in spreading moderate religious discourse, is a key factor in competing with the marginal discourse.
