"\u003chtml xmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\"\u003e\r\n\r\n\u003chead\u003e\r\n\u003cmeta http-equiv=Content-Type content=\"text/html; charset=windows-1252\"\u003e\r\n\u003cmeta name=ProgId content=Word.Document\u003e\r\n\u003cmeta name=Generator content=\"Microsoft Word 9\"\u003e\r\n\u003cmeta name=Originator content=\"Microsoft Word 9\"\u003e\r\n\u003clink rel=File-List href=\"./1991J4_files/filelist.xml\"\u003e\r\n\u003ctitle\u003eISLAMIC CONCEPT OF STATE\u003c/title\u003e\r\n\u003c!--[if gte mso 9]\u003e\u003cxml\u003e\r\n \u003co:DocumentProperties\u003e\r\n  \u003co:Author\u003ecosmos\u003c/o:Author\u003e\r\n  \u003co:Template\u003eNormal\u003c/o:Template\u003e\r\n  \u003co:LastAuthor\u003eSaif\u003c/o:LastAuthor\u003e\r\n  \u003co:Revision\u003e4\u003c/o:Revision\u003e\r\n  \u003co:TotalTime\u003e0\u003c/o:TotalTime\u003e\r\n  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\u003c/w:WordDocument\u003e\r\n\u003c/xml\u003e\u003c![endif]--\u003e\r\n\u003cstyle\u003e\r\n\u003c!--\r\n /* Style Definitions */\r\np.MsoNormal, li.MsoNormal, div.MsoNormal\r\n\t{mso-style-parent:\"\";\r\n\tmargin:0in;\r\n\tmargin-bottom:.0001pt;\r\n\tmso-pagination:widow-orphan;\r\n\tfont-size:12.0pt;\r\n\tfont-family:\"Times New Roman\";\r\n\tmso-fareast-font-family:\"Times New Roman\";}\r\nh1\r\n\t{mso-style-next:Normal;\r\n\tmargin-top:0in;\r\n\tmargin-right:92.9pt;\r\n\tmargin-bottom:0in;\r\n\tmargin-left:1.0in;\r\n\tmargin-bottom:.0001pt;\r\n\ttext-align:justify;\r\n\ttext-indent:.5in;\r\n\tmso-pagination:widow-orphan;\r\n\tpage-break-after:avoid;\r\n\tmso-outline-level:1;\r\n\tfont-size:12.0pt;\r\n\tfont-family:\"Times New 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style=\u0027tab-interval:.5in\u0027\u003e\r\n\r\n\u003cdiv class=Section1\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027margin-left:.5in;text-align:justify;text-indent:.5in\u0027\u003e\u003cb\u003eISLAMIC\r\nCONCEPT OF STATE\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027margin-left:1.5in;text-align:justify;text-indent:\r\n.5in\u0027\u003e\u003cb\u003eAND\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003ch3 style=\u0027margin-right:0in\u0027\u003eEFFECT OF ISLAMIZATION OF LAWS\u003c/h3\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e[Talk delivered to the members\r\nof the Faculty and the Students of the 1991 Course at Command and Staff\r\nCollege, Quetta on 5th August, 1991.]\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003ch4 style=\u0027margin-right:0in\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/h4\u003e\r\n\r\n\u003ch4 style=\u0027margin-right:0in\u0027\u003e\u003cspan style=\"mso-spacerun: yes\"\u003e \u003c/span\u003eBy\u003c/h4\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003eMr. Justice Dr.Nasim Hasan\r\nShah, Judge, Supreme Court of Pakistan\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIn the modern world there are two\r\ntypes of State; one in which the States and religion are completely separated,\r\nfollowing the principle \u0026quot;Render unto Ceaser (King) what belongs to him and\r\nRender unto God what belongs to Him\u0026quot;. Here God and King (State) are\r\nregarded as two separate and distinct entities. The commands of one are not\r\napplicable to the other. The States in Europe are founded on this principle and\r\nhere spiritual and temporal matters are placed in separate compartments.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIn the other type of States no\r\nsuch separation exists\u0026#8209;\u0026#8209;the Sovereign and God are one and the same.\r\nHere the Supreme authority vests in God Almighty who is the unchallenged ruler\r\nand the supreme dispenser and whose commands are obeyed by all. In this State,\r\nhuman rulers are his vice\u0026#8209;regents and their orders are obeyed only when\r\nthey conform with and are derived from His divine commands or at least are not\r\nrepugnant to them. This is an Islamic State. \u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eProfessor Wilfred C. Smith, the\r\nwell\u0026#8209;known Western Scholar of Islam commenting on the great debate going\r\nin the early 1950\u0027s about the role of Islam in Constitution\u0026#8209;making in\r\nPakistan, said:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;Islam is a religion, and\r\nlike other religions, is transcendant, ineffable; no form can continue or\r\nexhaust it. Like other religions it has been expressed in many forms \u0026#8209;\u0026#8209;\r\nartistic, intellectual, mystic but more than some others, \u003cu\u003esocial.\u003c/u\u003e In\r\nfact, Islam is characterised among the religions by the particular emphasis\r\nwhich it has from the beginning given to the social order.\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eHere he was echoing the thought\r\nof Iqbal that \u0026quot;Islam is not a creed. It is a social code\u0026quot;. \u003cspan\r\nstyle=\u0027mso-tab-count:1\u0027\u003e \u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIn fact, Islam embraces within\r\nits legitimate sphere not only those acts and performances which the followers\r\nof many other religions regard as included in the word `wordship\u0027, but it also\r\nembraces aspects of individual, communal, national and international activity.\r\nIndeed in Islam, the regulation of all aspects of one\u0027s life in accordance with\r\nthe values of Islam constitutes a continuous worship of God. As a distinguished\r\nMuslim Scholar, Dr. I.H. Qureshi, put it; \u0026quot;To us religion is not like a\r\nSunday suit which can be put on when we enter a place of worship and put off\r\nwhen we are dealing with day to day life\u0026quot;. In fact, in Islam we can\r\ndiscover the underlying principles of social relationship, the laws of peace\r\nand war, of state\u0026#8209;craft and human intercourse. Indeed, a complete course\r\nof conduct.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIslam in the West is often\r\nportrayed as a return to the dark ages, concerned mainly with the chopping off\r\nhands and lashing of criminals; veiling women and denying them human rights and\r\nconstantly geared to waging holy wars against non\u0026#8209;believers. It is\r\nprojected as medieval and against social change. Nothing could, in fact, be\r\nfurther from the truth. Islam is only not a backward looking or a stagnant\r\nreligion but the most progressive and enlightened religion that World has ever\r\nseen inspiring revolutionay changes in the West. A noted European Scholar\r\nRobert Briffault in his book `The Making of Humanity\u0027 has observed:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;The ideals of freedom for.\r\nall human beings, of human brotherhood, of the equality of all men before law,\r\nof democratic government of consultation and universal suffrage, the ideals\r\nwhich inspired the  French Revolution and the Declaration of Rights that guided\r\nthe framing of the American Constitution and inflamed the struggle for\r\nindependence in the Latin American countries were not inventions of the West.\r\nThey find their ultimate inspiration and source in the Holy Quran. They are the\r\nquintessence of what the intelligentsia of Mediaeval Europe acquired from Islam\r\nover a period of centuries, through the various channels of Muslim Spain,\r\nSicily, the Crusaders; and the ideals propagated by the various societies that\r\ndeveloped in the wake of the Crusaders in imitation of the brotherhood\r\nassociation of Islam.\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;Coming to the Concept of an\r\nIslamic State it is necessary to state that establishing an Islamic State is\r\nnot a goal or an end in itself but is only a means to that end, the goal being\r\nto create a community of people who stand up for equity and justice, for right\r\nand against wrong. However, establishing such a society is only possible with\r\nthe agency of the State and the power it commands. Such a social order cannot\r\nbe brought about merely by pious wishes or religious sermons. It can come about\r\nonly if the State bends all its energies towards enforcement of the Injunctions\r\nof the Sharia in society. The concept of an Islamic State finds its true\r\nmeaning and justification where the State acting within the framework of the\r\nShariah and actively pursues this goal of establishing a society of the just\r\nand the virtuous.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eWhat do we mean by the Sharia?\r\nAccording to me, Sharia comprises those clear\u0026#8209;cut commands and\r\nprohibitions which are contained in the Quran and the Sunnah technically\r\ndescribed as the nasus (Singular nass) which delineate the outer limits i.e.\r\nthe boundaries within which the community must act and must not transgress. In\r\nall the remaining innumerable situations falling within these limits the Muslim\r\nCommunity living in the State can itself decide and act in accordance with the\r\nrequirements of their times and the actual social conditions. The scope of this\r\nfreedom of action, subject to the limitation stated above, can be exemplified\r\nby an analogy. Suppose a horse is tied to a peg with a rope measuring a 100\r\nyards. This will enable the horse to circulate in all directions; North, South,\r\nEast or West, within a radius of 100 yards. In this circle he will also have\r\nthe complete freedom to sit, stand or lie down where he likes, when he likes\r\nand how he likes. But by the same token he cannot go outside the limits of that\r\ncircle and must restrict all his actions within the limits of its boundaries.\r\nThese boundaries can be equated to the nass commands while all the rest of the\r\nremaining area falling within the circle where complete freedom of action is\r\navailable can be equated to the situation of mubah i.e. what is allowed or the\r\nsphere. where complete freedom of action is available.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIndeed the study of the Islamic\r\nInjunctions reveals that those commands which are expressed in nass terms are\r\nvery few and that by far the much larger area of human activity has been left\r\nunspecified wherein the community is not forbidden to act as it wants. Thus\r\nfrom the Shari point of view the doing of anything in this field is allowable\r\n(mubah). Accordingly, the Muslims are at liberty in this field to provide\r\nthrough legislation or otherwise all that is deemed necessary to deal with\r\nevery kind of situation which may arise in the community for tackling problems\r\nof their times. It is for this reason that it is said in the Qur\u0027an:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;For every one of you We\r\nhave ordained a Divine Law and an open road.\u0026quot; (Qur\u0027an V: 48)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIf we approach our task in this\r\nspirit of free inquiry, we arrive at two important conclusions. First, that the\r\nconcept of Islamic Law\u0026#8209;\u0026#8209;especially with regard to public law acquires\r\na simplicity which was envisaged for it by Almighty Allah but subsequently\r\nburied under many layers of conventional and frequently arbitrary\r\ninterpretation and secondly \u0026#8209;\u0026#8209; which is more pertinent to the\r\nproblem before us \u0026#8209;\u0026#8209; that the outward forms and functions of an\r\nIslamic State need not necessarily correspond to any \u0026quot;historical\r\nprecedent\u0026quot;. All that is required of a State in order that it might\r\ndeservedly be described as \u0026quot;Islamic\u0026quot; is the embodiment in its\r\nConstitution and practice of those clear\u0026#8209;cut, unambiguous commands of\r\nIslam which have a direct bearing on the community\u0027s social, political, and\r\neconomic life. These commands are, as already observed, very few and are very\r\nprecisely formulated. Resultantly, the Muslim community is left with the widest\r\npossible latitude to address itself to the needs of their particular time and\r\nsocial conditions.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch1 style=\u0027margin-right:0in\u0027\u003eSOVEREIGNTY OF ALLAH\u003c/h1\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe first and foremost concept of\r\nan Islamic State is that Sovereignty herein vests in Almighty Allah. \u0026quot;It\r\nis only: for Allah to command\u0026quot; (Surah Yusuf, Verse 40) and \u0026quot;to Allah\r\nbelongeth the dominion of Heaven and the Earth\u0026quot; (Surah Baqarah, Verse\r\n107). Human beings are the Viceregents of God exercising authority as a trust\r\nfor Him and as His delegates.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch1 style=\u0027margin-right:0in\u0027\u003eHEAD OF STATE\u003c/h1\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eSince the purpose of an Islamic\r\nState is the application of Islamic Injunctions in the governance of the State,\r\nit is only a person who is a Muslim who can be entrusted with the office of\r\nHead of State. Hence the Head of an Islamic State (Amirul Momenine) is to tie a\r\nMuslim. However, the community as a whole must have the right to choose its\r\nleader and the right to remove him.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch3 style=\u0027margin-right:0in\u0027\u003eEXTENT OF ALLEGIANCE\u003c/h3\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIn an Islamic State, the\r\nbelievers, no doubt, are enjoined to \u0026quot;Obey God and Obey the Apostle and\r\nthose in authority among you\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eBut a Muslim\u0027s duty of allegiance\r\nto the Government represented by the person of the Amir is not unconditional.\r\nAs has been laid down by the highest authority\u0026#8209;\u0026#8209; the Prophet\r\n(p.b.u.h.) himself\u0026#8209;\u0026#8209; that it is due as long as he (the Amir) acts\r\nin accordance with the commands of Allah. The Prophet has said:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;No obedience is due in\r\nsinful matters; behold obedience is due only in the way of righteousness (fi l\u0026#8209;ma\r\nruf)\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e(Al\u0026#8209;Bukhari and Muslim on\r\nthe authority of Ibne Umar)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAbu Bakar on his election as the\r\nCaliph said:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;O, people, I have been made\r\nthe Ruler amongst you, and I am not the best of you. So if I act rightly, help\r\nme, and if I am in error, correct me. Truth is a (sacred) trust, and falsehood\r\nis breach of trust. The weakest amongst you is strong in my eyes till I bring,\r\nwith the help of God, to him what is his right, And the strongest amongst you\r\nis weak (in my eyes) till I take from him, with the help of God, what is due.\r\nO\u0027 people! never did, a people give up the efforts in the path of Allah but\r\nAllah made them subject to disgrace and never did obscenity become public in\r\nany people but Allah put them into tribulations. Obey me when I obey Allah and\r\nhis Prophet (p.b.u.h.) and when I disobey Allah or His Prophet (p.b.u.h.) then\r\nI have no right to obedience from you.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e(AI\u0026#8209;Muttaqi, Kanz al\u0026#8209;Ummal\u0026#8209;\u0026#8209;\r\nHyderabad 1954, Vol. V)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify;text-indent:.5in\u0027\u003e\u003cb\u003eCONDUCT OF\r\nAFFAIRS THROUGH CONSULTATION\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoBodyText style=\u0027margin-right:0in\u0027\u003eThe Head of the State, however,\r\nis enjoined to run the affairs of the Islamic State through \u0026quot;consultation\r\nwith the believers\u0026quot;:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;Their (the Believers)\r\ncommunal business (amr) is to be (transacted in) consultation among\r\nthemselves\u0026quot; (Qur\u0027an , XLII: 38)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThis nass injunction is of the\r\nutmost importance and constitutes the bedrock of all Islamic thought in relation\r\nto statecraft. This injunction requires all affairs of a communal nature to be\r\ndecided through consultation with the believers to whom the rulers are\r\naccountable. The phrase \u0026quot;amruhum shura baynahum\u0026quot; makes the\r\ntransaction of all political business dependent upon consultation. In modern\r\ntimes this would imply that all the affairs of the State must be conducted in\r\nconsultation with a Legislative Assembly which is chosen by the community.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch5 style=\u0027margin-right:0in\u0027\u003eJUST SOCIETY\u003c/h5\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIn an Islamic State the rulers\r\nare enjoined to deal with people with kindness and justice. Indeed, the\r\nprinciples of right, justice and equality are the hallmarks and foundations of\r\nthe Islamic Social System. In Islam justice is the supreme goal and objective.\r\nHence any path that leads to justice and fairness is something which accords\r\nwith Islam and anything which negates justice and fairness is against Islam.\r\nIndeed the believers are enjoined to employ all means of establishing \u0026quot;all\r\nthat is right \u0026quot; (\u003cu\u003eal\u0026#8209;maruf\u003c/u\u003e) and eliminating \u0026quot;all that is\r\nwrong\u0026quot; (\u003cu\u003eal munkar\u003c/u\u003e).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe Quranic concept of justice\r\nguarantees harmonious and balanced opportunities of simultaneous development\r\nindividually as well as collectively. To do justice and be just is the greatest\r\nteaching of Islam. In fact, justice is the foundation stone of the structure of\r\nan Islamic State. It is incumbent on a Muslim to deal with others with perfect\r\njustice. In Sura\u0026#8209;e\u0026#8209;Nisa of the Qur\u0027an the Almighty commands:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;And when you judge between\r\nmen do justice.\u0026quot;\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch3 style=\u0027margin-right:0in\u0027\u003eSUPREMACY OF LAW\u003c/h3\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe Islamic concept of Justice envisages\r\ncomplete supremacy of law. No one can encroach upon the rights of another and\r\neven the humblest citizen can call into account the highest in the State.\r\nIndeed, the Quranic text itself envisages such a possibility. It is ordained in\r\nthe Quran:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;Obey God and obey the\r\nMessenger and those who are incharge of affairs among you. Should a dispute\r\narise over something then refer it to God and to the Messenger\u0026quot; (4:58)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe last part of this verse shows\r\nthat in the event of a disagreement between them, matter falls to be decided in\r\naccordance with the law of God and the Sunnah of his Messenger.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch6 style=\u0027margin-right:0in\u0027\u003eINDEPENDENT JUDICIARY AND RULE OF LAW\u003c/h6\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eObviously, this command can be\r\nimplemented only by a neutral body namely the judiciary and this body can\r\nimplement this command with fairness only if it is totally independent having\r\nfull powers to adjudicate between citizen and the State. An independent\r\njudiciary is, therefore, absolutely essential for the administration of justice\r\nin an Islamic State.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAn Islamic State furthermore must\r\nbe a free society wherein its inhabitants are not subjected to any kind of\r\noppression or tyranny. Here the Government must be a Government of laws wherein\r\nits inhabitants are subject to the laws of God and of God alone and of no one\r\nelse. It is ordained:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;The authority and control\r\nbelong to Allah only. He hath commanded that ye serve none save Him. That is\r\nthe right religion but most human beings understand not\u0026quot; (XII:40).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027margin-left:1.0in;text-align:justify;text-indent:\r\n.5in\u0027\u003e\u003cb\u003eNO EXPLOITATION\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoBodyText style=\u0027margin-right:0in\u0027\u003eWhen we say that an Islamic Society\r\nmust be a just Society it also means that it must be free from all\r\nexploitation. The ideal of an Islamic Society is indeed that of a balanced\r\ncommunity \u0026quot;wherein both the evils of poverty as well as the evils of\r\nriches\u0026quot; are done away with.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe Holy Qur\u0027an clearly states\r\nthat all human beings have equal right to the means of sustenance found on\r\nearth, and that, consequently, the citizens of an Islamic State have equal\r\nright to the means of sustenance found in the State:\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;He (Allah) it is Who\r\ncreated for you (i.e. for the benefit of all of you), O mankind: all that is on\r\nthe earth\u0026quot; (II: 29)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eHowever, the Qur\u0027an calls upon\r\nbelievers to work hard and lays down that no man can have anything except by\r\nhis labour :\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;That man can have nothing\r\nbut what he strives for (through labour)\u0026quot; (LIII: 39)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eBut at the same time holds out\r\nthe assurance that God will reward man\u0027s labour, in full.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eHence, it is the duty of an\r\nIslamic State to establish such an economic order wherein every citizen is\r\nfully rewarded for his labour; in other words to establish a just and equitable\r\norder.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u0026quot;And that his (Man\u0027s) effort\r\nwill be seen; when he will be repaid for it with fullest payment\u0026quot; (LIII:\r\n40, 41)\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAn Islamic State, therefore, must\r\narrange the affairs of the community in such a way that every individual, man\r\nand woman, shall be guaranteed a minimum of material well\u0026#8209;being. This, of\r\ncourse, does not mean that the State should ensure easy and carefree living for\r\nits citizens; it only means that in an Islamic State there shall be no soul\u0026#8209;grinding\r\npoverty side by side with unabashed affluence. It must strive to create a\r\ndynamic social order based on principles of justice, co\u0026#8209;operation,\r\nbrotherhood and self\u0026#8209;sacrifice in the interest of the welfare of the\r\ncommunity.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIt was for such a State that the\r\nMuslims of the Sub\u0026#8209;Continent of India yearned and were ultimately able to\r\nachieve on 14th August, 1947, under the dynamic leadership of Quaid\u0026#8209;i\u0026#8209;Azam\r\nMuhammad Ali Jinnah. They named it as the Islamic Republic of Pakistan.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch1 style=\u0027margin-right:0in\u0027\u003eISLAMISATION OF LAWS\u003c/h1\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThey first important measure\r\nadopted by the Constituent Assembly of this new State of Pakistan was the\r\n\u0026quot;Objectives Resolution\u0026quot;. This Resolution was passed on 12th March,\r\n1949 and herein the founding fathers of this new State pledged to make it a\r\nsociety wherein its Muslim inhabitants would be enabled, individually and\r\ncollectively, to order their lives in accordance with the teachings of Islam,\r\nas set out in the Holy Qur\u0027an and Sunnah. The process of Islamisation of Laws\r\nnow taking place in Pakistan thus is the fulfilment of this pledge.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eSince an Islamic State must\r\nstrive to create a social order free from vices like fornication, theft,\r\nrobbery, drinking, gambling, adultery, rape, unnatural offences etc. `this obligation\r\nhas been sought to be discharged by amending the existing Penal Code of\r\nPakistan (which has been in force in the Sub\u0026#8209;Continent since 1860) in\r\nsuch a way as to deter the commission of these offences. Accordingly, the\r\nquantum of punishment has been drastically enhanced and the mode of\r\nadministering the punishment radically changed. All this has been done by\r\npromulgating some new statutes namely the \u0026quot;Prohibition (Enforcement of\r\nHadd) Order, 1979, whereby the existing provisions in the Penal Code pertaining\r\nto intoxicants including alcoholic liquor, have been included in this new\r\nstatute. Herein, the offences are classified in two categories namely offences\r\nliable to Hadd for which the standard of proof is very strict and where it is\r\nsatisfied the punishment is very severe and offences liable to Ta\u0027zir where the\r\nstandard of proof, as provided for awarding the Hadd punishment is not\r\nforthcoming (or the offence, say of being drunk and disorderly is committed by\r\na non\u0026#8209;Muslim) and punishment comparatively lighter. So far as offences\r\nlike theft, robbery etc. are concerned they will now to be dealt with by the\r\n\u0026quot;Offences against Property (Enforcement of Hudood) Ordinance, 1979, The\r\nmain offences covered by this Ordinance are theft (sarqa) and robbery/dacoity (haraabah).\r\nHere too Hadd is imposable only if the proof of the offence as laid down in the\r\nFiqah is forthcoming but otherwise the offence of theft will be liable to\r\nTa\u0027zir as already provided in the Pakistan Penal Code. To curb offences like\r\nZina and adultery etc. m a more efficacious manner \u0026quot;The Offence of Zina\r\n(Enforcement of Hudood) Ordinance, 1979\u0026quot; has been enacted. It deals with\r\nthe offences of fornication, adultery, rape, unnatural offence and certain\r\nother allied offences and the punishment of Hadd or Ta\u0027zir is imposable on the\r\nsame principles, as mentioned above.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAllied to this Ordinance is the\r\nOrdinance entitled \u0026quot;Offence of Qazf (Enforcement of Hadd) Ordinance, 1979;\r\nQazf means false imputation of Zina and this offence has also been made\r\npunishable by this Ordinance. This piece of legislation also deals with lian\r\ni.e. the accusation of adultery made by a husband against his wife. This\r\nOrdinance in a way complements the \u0026quot;Offence of Zina (Enforcement of\r\nHudood) Ordinance, 1979.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027margin-left:1.0in;text-align:justify;text-indent:\r\n.5in\u0027\u003e\u003cb\u003eCOUNCIL OF ISLAMIC IDEOLOGY\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoBodyText style=\u0027margin-right:0in\u0027\u003eEarlier to the promulgation of\r\nthe above Laws the Council of Islamic Ideology was established.. This body was\r\ncharged with the duty of examining the laws enacted during the British rule and\r\nthereafter to see whether any provision repugnant to the Injunctions of Islam\r\nexisted therein. Accordingly, a large number of laws in force in Pakistan were\r\nexamined and the Council made recommendations to amend several such laws which\r\ncontained provisions repugnant to the Injunctions of Islam. It is on the basis of\r\none such recommendation that the existing Evidence Act of 1872 was repealed in\r\n1984 and replaced by the Qanoon\u0026#8209;e\u0026#8209;Shahadat (Order `X\u0027 of 1984) to\r\nmake law of evidence \u0026#8209;entirely consistent with the Injunctions of Islam.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch1 style=\u0027margin-right:0in\u0027\u003eFEDERAL SHARIAT COURT\u003c/h1\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAnother important step taken\r\ntowards Islamization of laws in Pakistan has been the establishment of the\r\nFederal Shariat Court in 1980. The Court consists of eight Judges, five of whom\r\nare or have been Judges of the High Court and three Ulema Judges, well\u0026#8209;versed\r\nin Islamic Law. This Court was conferred the jurisdiction of examining and\r\ndeciding if any existing law or provision thereof was repugnant to the\r\ninjunctions of Islam. In addition, it was empowered to hear appeals or\r\nrevisions against the decisions rendered by Criminal Courts in relation to any\r\nlaw relating to the enforcement of Hudood. The decision of the Federal Shariat\r\nCourt is binding on High Courts and on all Courts subordinate to a High Court\r\nbut its decisions can be questioned before the Supreme Court of Pakistan\r\n(wherein a Shariat Appellate Bench consisting of 3 serving Judges of the\r\nSupreme Court and 2 Ulema Judges has similarly been constituted).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe conferment of such a power of\r\njudicial review with a view to Islamising the existing laws has no parallel in\r\njudicial history. No such power was conferred on Courts during the Muslim Rule\r\nwhen Islamic Fiqah was the governing law. The essence of Shariah Laws was that\r\nthey were prepared by Jurists of high calibre having deep knowledge of Shariah\r\nand their efforts were confined mainly to setting forth legal alternatives in\r\ngiven situations which were in confirmity with the Holy Qur\u0027an and Sunnah of\r\nthe Holy Prophet (p.b.u.h.) and when any situation arose in a dispute involving\r\nsome such question their Fatwa was adopted and the decision of the case based\r\nthereon. Their Fatwas were accepted by the Rulers and the governed alike and\r\ntheir declarations of the law were enforced by the Courts without interference\r\nby the Rulers. But the present jurisdiction is altogether different. The\r\nFederal Shariat Court and the Shariat Appellate Bench of the Supreme Court in\r\nPakistan have been conferred the power to declare any law presently in force as\r\nineffective in case it is found to violate an Injunction of the Qur\u0027an or Sunnah.\r\nThis power can be exercised both where a matter is brought before the Federal\r\nShariat Court by a party or picked up by it suo motu. This indeed is a most\r\nawesome and far\u0026#8209;reaching power and is without any parallel in the history\r\nof the Islamic world and indeed a very potent instrument for accomplishing the\r\nprocess of Islamisation of Laws within the shortest possible period and indeed\r\nthis power has been availed of fully both by the Federal Shariat Court and the\r\nShariat Appellate Bench of the Supreme Court for bringing about the\r\nIslamisation of existing Laws. In fact, as a result of the decision of these\r\nCourts a silent revolution has come about in the legal field.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(a) Restrictions imposed by\r\nCustomary Laws\u0026#8209;Invalid\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAn. important decision in this\r\nconnection, which has affected a very large section of te population in the\r\nPunjab is the declaration that the Customary Law in the Punjab which imposed\r\nrestrictions on the right of disposal of ancestral agricultural land is un\u0026#8209;Islamic.\r\nUnder the Customary Law of the Punjab the power of land\u0026#8209;owners to dispose\r\nof ancestral properties was restricted as distinguished from self\u0026#8209;acquired\r\nproperties which they held as full owners and could dispose of without\r\nrestrictions. The Court declared that Islam does not recognize any such\r\ndistinction between ancestral and non\u0026#8209;ancestral property and the\r\ndistinction created in this connection by Customary Law was abhorrent to the\r\ninjunctions of Islam and could not, therefore, be upheld. (Federation of\r\nPakistan v. Muhammad Ishaque PLD 1983 SC 273).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(b) No Retirement without Show\u0026#8209;Cause\r\nNotice\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAnother important question, which\r\ncame up before the Shariat Courts, was whether a civil servant who had\r\ncompleted 25 years of service qualifying for pension could be retired, in\r\npublic interest, without issuance of show\u0026#8209;cause notice, as provided for\r\nin the Civil Servants Act of 1873?\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eIt was held by the majority of\r\nthe Shariat Appellate Bench of the Supreme Court that the provisions of the\r\nCivil Servants Act, 1973, which enabled the Government to retire civil servants\r\nafter completing 25 years service qualifying for pension without issuance of a\r\nshow\u0026#8209;cause notice was unfair and against the Injunction of Islam as it\r\nran counter to the concept of complete justice in Islam. It was pointed out\r\nthat in the Qur\u0027an and Sunnah great emphasis has been laid on doing undiluted\r\njustice and that Adl, Qist and Ihsan are the essential components of total and\r\ncomplete justice in Islam, according to which not only equal treatment between\r\nman and man is required but protection is also afforded against unfair\r\ntreatment (Pakistan and others v. Public\u0026#8209;at\u0026#8209;Large PLD 1987 SC 304).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(c) Punjab and N.\u0026#8209;W.F.P.\r\nPre\u0026#8209;emption Acts inconsistent with Islamic Injunctions\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eA large number of provisions of\r\nPunjab Pre\u0026#8209;emption Act (I of 1913) and the North\u0026#8209;West Frontier\r\nProvince Pre\u0026#8209;emption Act (XIV of 1960) have also been found by the\r\nShariat Appellate Bench of the Supreme Court to be against the Injunctions of\r\nIslam as these provisions were based on the Customary Rules which were not\r\nconsistent with the Islamic Injunctions. Thus, in a field where a great deal of\r\nlitigation is conducted both in the Punjab and N.\u0026#8209;W.F.P. Islamic\r\nPrinciples will now be the governing rule (Government of N.\u0026#8209;W.F.P. v.\r\nSaid Kamal Shah PLD 1986 SC 360).\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(d) Appeal against decisions\r\nof Court Martial\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eI now come to a decision which\r\nwill be of great interest, to you all namely the decision in the case of\r\nPakistan through Secretary, Ministry of Defence v. The General Public (PLD 1988\r\nSC 8). The question involved in this case was whether the provisions of section\r\n133 of the Army Act (XXXI of 1952), section 140 of the Pakistan Navy Ordinance\r\n(XXXV of 1961) and section 162 of the Pakistan Air Force Act (VI of 1953) which\r\ndebarred persons sentenced by Court Martials from preferring appeals against\r\nits decisions were not contrary to the Injunctions of Islam?\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe Shariat Courts have held that\r\nthese provisions are indeed against the Islamic Injunctions and, therefore, not\r\nvalid. The Supreme Court observed that the bar to filing an appeal against the\r\nsentences passed by the Court Martial was not only against the concept of\r\ncomplete justice in Islam but also suffered from an inconsistency. It was noted\r\nthat the authorities had conferred the right of appeal in Hudood cases and went\r\non to observe that if discipline of the Forces was not affected by conferment\r\nof this right in such cases hardly any justification existed in the plea that\r\nthis would be affected by conferment of right of appeal against conviction for\r\nother criminal offences. Accordingly, the provisions of section 133 of the\r\nPakistan Army Act, section 162 of the Pakistan Air Force Act and section 140 of\r\nthe Pakistan Navy Ordinance denying to an aggrieved person the right of appeal\r\nwas found to be repugnant to the Injunctions of Islam and it was ordered that\r\nthe necessary consequential amendments be carried out in these provisions to\r\nconfer the right of appeal to such persons against the judgments of the Court\r\nMartial in cases other than those relating to the offences covered by Hudood\r\nLaws. .\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(e) Freedom of the Press\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eAnother decision, which has\r\nadvanced the cause of the liberty of Press and publications is the judgment\r\nrendered in the case of Federation of Pakistan and others v. Public\u0026#8209;at\u0026#8209;Large\r\nand others PLD 1988 SC 202. Herein the Shariat Appellate Bench declared the\r\nprovisions of the West Pakistan Press and Publications Ordinance, 1963, to be\r\nagainst the Injunctions of the Qur\u0027an and Sunnah. In this case, while declaring\r\nthe restrictive provisions of this Ordinance to be un\u0026#8209;Islamic it was\r\nobserved that Islam favours every practical activity and holds in great esteem\r\npersons engaged in every kind of work and views with disfavour all those who\r\nburden others with their maintenance, because in an Islamic Polity every man\r\nshould strive to maintain himself by the product of his own effort and labour.\r\nIf, therefore, an individual for the purpose of earning his livelihood (Rizq\u0026#8209;i\u0026#8209;Halal)\r\ndecides to start the business of printing newspapers or printing of books and\r\nin this connection applies to the authorities for permission to run a printing\r\npress, no undue and unreasonable interference or impediments should be placed\r\non his desire to do so and the impediments existing in the Ordinance of 1963 in\r\nthis regard were struck down.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(f) Doctrine of caveat emptor\r\nun\u0026#8209;Islamic\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe Shariat Appellate Bench has\r\nalso ruled in Federation of Pakistan v. Public\u0026#8209;at\u0026#8209;Large (1988 SCMR\r\n2041) that the doctrine of caveat emptor (mushtri hosiar baash) is not valid in\r\nIslam because in Islam the seller is under an obligation to himself disclose\r\nthe defects that exist in his goods or in his property to the buyer even\r\nwithout being questioned specifically in regard thereto by the buyer.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e(g) Qisas and Diyat\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eI would also like to bring to your\r\nattention another decision of far -reaching importance recently handed, by the\r\nSupreme Court viz. Federation of Pakistan v. Gul Hasan Khan PLD 1989 SC 633.\r\nHerein, the existing provisions in the Pakistan Penal Code and Criminal\r\nProcedure Code in relation to the offences concerning \u0026quot;hurt\u0026quot; to body\r\nand compoundability of such offences contained in the Pakistan Penal Code have\r\nbeen found to be invalid, as they were not in conformity with the Islamic\r\nprinciples of Qisas and Diyat and a direction was issued to replace them with a\r\nlaw containing provisions which conformed to Islamic Injunctions on this point.\r\nAs a result of this decision an Ordinance has been promulgated popularly called\r\nthe `Qisas and Diyat Ordinance of 1991 which contains detailed provisions for\r\ndealing with cases of hurt to human body; including murder. As a result the\r\nIslamic punishments for murder and other offences committed against the human\r\nbody will now be enforced by way of Qisas and where the aggrieved party is\r\nprepared to forgive the offender or to compound the offence by accepting\r\ncompensation, this will be possible ,on payment of Diyat.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eThe factual position today,\r\ntherefore, is that practically all the laws in force in Pakistan have been\r\nbrought in accord with the Islamic Injunctions. Undoubtedly, it has not yet\r\nbeen possible to abolish the un Islamic Fiscal Laws, relating to interest,\r\nbanking, insurance, etc. though Commissions have been set up to suggest ways\r\nand means of how this can best be done. However, apart therefrom, no other law\r\nin this country remains on the Statute Book which contain provisions which are\r\ninconsistent with the Injunctions of Islam. Accordingly, from the formal\r\naspect, an Islamic Polity has been established. What remains is the will of its\r\ninhabitant to act with and conform their conduct to the Islamic precepts. This\r\nis easier said than done: \u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eBut I believe that the Muslims of\r\nthis Sub\u0026#8209;Continent, who struggled so valiantly for creating an Islamic\r\nState, will also move ahead steadfastly and also succeed in establishing an\r\nIslamic Social Order in their Islamic State of Pakistan.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003eMR. JUSTICE MANZOOR HUSSAIN\r\nGILANI, JUDGE, HIGH COURT OF AZAD JAMMU AND KASHMIR\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eMr. Justice Manzoor Hussain\r\nGilani was born at Titwal, District Kupwara (Indian\u0026#8209;Held Kashmir), on 7th\r\nJune, 1945. Separated from his parents in 1948 when they migrated to Azad Jammu\r\nand Kashmir and Mr. Justice Gilani was left with maternal grand\u0026#8209;father.\r\nPassed his Matriculation from Sher\u0026#8209;e\u0026#8209;Kashmir High School Kandi,\r\nKarnah (Occupied Kashmir). Joined St. Joseph\u0027s College Baramulla in 1964.\r\nGraduated from Jammu and Kashmir University, Srinagar in 1968. Joined Faculty\r\nof Law in Aligarh Muslim University in 1968. Passed LL.B. from Aligarh Muslim\r\nUniversity in 1970 in First Division and 2nd position in the University, with\r\ndistinction in Constitutional, Criminal, Mercantile and Family Laws. Enrolled\r\nas Pleader in Jammu and Kashmir High Court, Srinagar, in 1970 and as Vakil in\r\n1973. Appointed as Law Officer in the Law Secretariat of Azad Jammu and Kashmir\r\nGovernment in 1974 and joined the Bar again in 1975 after resigning from the\r\noffice. Migrated to Azad Jammu and Kashmir in 1976 alongwith family after the\r\nsad demise of grand\u0026#8209;father. Enrolled as Advocate in Azad Jammu and\r\nKashmir High Court in 1977 and as Advocate of Supreme Court in Azad Jammu and\r\nKashmir in 1979. Served as Legal Adviser to Custodian and Rehabilitation\r\nDepartments from 1979 to 1986 and as Adviser to Muslim Commercial Bank from\r\n1980 to 1986. Appointed as Advocate\u0026#8209;General for Azad Jammu and Kashmir in\r\nMarch, 1986 and resigned from the office in March, 1990. Elevated as a\r\npermanent Judge in the Azad Jammu and Kashmir High Court on 5th May, 1991.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003cb\u003eSocial activities:\u003co:p\u003e\u003c/o:p\u003e\u003c/b\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003eServed as Scout leader in the\r\nHigh School from 1961 to 1964. Arrested for leading a students procession in\r\nconnection with the theft of Hair of Holy Prophet (p.b.u.h.) in the Valley in\r\n1964. Served as 2nd Officer in N.C.C. during the year 1967\u0026#8209;68 at\u0026#8209;Degree\r\nCollege, Baramulla. Arrested in 1967 for leading a procession against the\r\nGovernment. Served as Secretary in the Speakers and Writers Club and in the\r\nDebating Society of Aligarh Muslim University during the year 1968\u0026#8209;69.\r\nArrested under Defence of India Rules in 1971. Elected as Chairman Zakat\r\nCommittee in the year 1980 and as Member Municipal Corporation Muzaffarabad in\r\n1983 and elected as Chairman of its Legal Committee. Author of the only book on\r\nthe Azad Jammu and Kashmir Constitution, \u0026quot;Constitutional Development in\r\nAzad Jammu and Kashmir\u0026quot;, besides several Articles of national, legal,\r\npolitical and social interest published in leading dailies.\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal style=\u0027text-align:justify\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003ch2 style=\u0027margin-right:0in\u0027\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/h2\u003e\r\n\r\n\u003cp class=MsoNormal\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003cp class=MsoNormal\u003e\u003c![if !supportEmptyParas]\u003e\u0026nbsp;\u003c![endif]\u003e\u003co:p\u003e\u003c/o:p\u003e\u003c/p\u003e\r\n\r\n\u003c/div\u003e\r\n\r\n\u003c/body\u003e\r\n\r\n\u003c/html\u003e\r\n"