Professional Documents
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NO.
SUBMITTED TO:
Ma’am Sabeen Arif
SUBMITTED BY:
Qasim Ali Khan
(01-177171-027)
TABLE OF CONTENT
ABSTRACT.........................................................................................................i
1. INTRODUCTION..........................................................................................1
8. CONCLUSION...............................................................................................7
BIBLIOGRAPHY...............................................................................................8
ABSTRACT
1. INTRODUCTION
The Muslim Family Law Ordinance, 1961 is one of the most controversial reform laws in
Pakistan. This ordinance was made for the protection of female, however, the Section
contained in it are mostly criticized by the scholars and are considered by them as against the
injunction of Islam. This Ordinance is applicable to all the citizen living inside and even
outside of the country.1 The purpose of this assignment is to critically analyse Section 7 of
Muslim Family Law Ordinance, 1961. But before going further into the discussion we need
to discuss the background of Muslim Family Law Ordinance, 1961.
The background of Muslim Family Law Ordinance, 1961 is interesting. In 1955, Muhammad
Ali Bogra, the then Prime Minister of Pakistan, married his secretary while still legally
married to his first wife. His first wife was the member of APWA (All Pakistan Women
Association). Due to this fact APWA organized campaign throughout the country. The
campaign contained elite class citizen, so it was difficult to ignore it. The campaign widely
spread throughout the country due to which on August 4, 1955 the government of Pakistan
announced a seven-member Commission on Marriage and Family Laws, consisting of Dr.
Khalifa Shuja-ud-Din (President), Dr. Khalifa Abdul Hakim (Member Secretary), Maulana
Ihtisham-ul-Haq, Mr. Enayet-ur-Rahman, Begum Shah Nawaz, Begum Anwar G. Ahmad and
Begum Shamsunnahar Mahmood. The commission recommended enactment of family laws
and put forward a report containing certain recommendations in June 20, 1956. In 1961,
Muhammad Ayub Khan, the then President of Pakistan, made an Ordinance in the light of the
report. The Ordinance was named as Muslim Family Law Ordinance, 1961.2
An analysis of all the eleven sections of Muslim Family Law Ordinance, 1961 would take up
a large volume. Here my focus will be only on critical analysis of Section 7 of MFLO which
deals with Talaq. But before the analysis we need to know the Section 7 of MFLO.
Section 7, in simple words, states that any man who wishes to divorce his wife shall after the
pronouncement of Talaq, give the chairman of the Union Council, a notice in writing of his
having done so and shall supply a copy to his first wife. If he fails to do so, he must be
1 Section 1(2) of Muslim Family Law Ordinance, 1961.
2 Munir, M. (2013). Reforms in triple talaq in the personal laws of Muslim states and the Pakistani legal system:
Continuity versus change. International Review of Law, 2013(1), 2. doi:10.5339/irl.2013.2.
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punished. Moreover, if the Talaq is not revoked it shall not be effective until the expiration of
ninety days from day on which notice is delivered to the Chairman. Also, if the wife is
pregnant and Talaq is pronounced, Talaq shall not be effective until the period of 90 days or
the pregnancy, whichever later, ends.3 Thus, Section 7 has following implications.
3. IMPLICATIONS OF SECTION 7
2. Talaq is not effective for ninety days during which reconciliation shall be attempted
between the parties.
The procedure given in Section 7 provides an effective way for husband and wife to
reconciliate. Talaq is considered one of the most hated but legal act by God. Due to effective
reconciliation process many couples can be stopped from divorcing each other.
Doctrine of necessity says that what otherwise is unacceptable, necessity makes it acceptable
because the sole purpose of law is well being of Human Being. In modern world, thing need
to be regulated by a procedure, although not prescribed in Holy Quran, to solve complex
issues.
PURPOSE
This is just a procedural requirement for administrative purpose. It has nothing to do with the
validity of act. So, it is not against Quran and Sunnah.
If there is no favourable verse in the Holy Quran, then there is also no prohibitory verse.
According to Islam anything which is not prohibited is permitted.
The purpose of giving punishment if the person fails to give notice to the Chairman is to
make this law enforceable. A law cannot be enforced until there is no sanction provided for
its violation.
Husband can easily blackmail, torture and harass the divorced wife by withholding the notice
which is to be given to Chairman. It has often been observed, in the case of remarriage by the
divorced wife, that the validity of such marriage is challenged by the ex-husband on the
ground that he had not divorced the wife or that she has contracted the second marriage
without going through the process under Section 7 of the Muslim Family Law Ordinance,
1961.4
4 Altaf Hussain Langrial. A CRITICAL REVIEW OF PAKISTANI MUSLIM FAMILY LAWS ORDINANCE 1961 IN THE
LIGHT OF ISLAMIC FAMILY LAWS. Gomal University Journal of Research.
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Under Section 7, effectiveness of talaq is dependant on the notice of talaq to the chairman.
This has no basis in Islamic Law. Same argument can be seen in the opinion of Moulana
Ihtisham ul Haq who says that
Under Section 7 the iddah period of pregnant women is the end of pregnancy or ninety days,
whichever is later but according to Quran, it ends with the end of pregnancy. Allah says in
the Holy Quran that
“For those who are pregnant, their waiting period is until they deliver their
burden”5
According to Islam the iddah period of a women who is not pregnant and got divorced is
three monthly courses but under Section 7 it is not more than ninety days. Allah says in the
Holy Quran that
“Such of your women as have passed the age of monthly courses, for them
the prescribed period, if ye have any doubts, is three months, and for those
who have no courses (it is the same).”6
Here three months mean three monthly courses and not ninety days.
5 Surah al-Talaq: 4.
6 Ibid.
7 Surah al-Baqara: 228
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Under Islamic law, divorce of a couple who have not yet consummated their marriage
becomes effective immediately and no iddat is required for the women. But under Section 7,
every divorce whether the marriage is consummated or not consummated will be effective
until ninety days of the receipt of the notice by the Chairman. Allah says in the Holy Quran
that
Under Islamic Law iddat is counted from the time of pronouncement but under Section 7 it is
counted from the time the notice is received by the Chairman. Allah says in the Quran
There shall be no punishment if a person fails to give notice in writing to the Chairman
because it is the requirement of law of land and not requirement of Islam.
Under Islamic Law a third divorce becomes effective as soon as it is pronounced but under
Section 7 a third divorce will be effective after ninety days are passed from the date of receipt
of the notice by the Chairman and not from the date of pronouncement of Talaq.
8 Surah al-Ahzab: 49
9 Surah al-Talaq: 1
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“Where the husband did not give notice of talaq to the Chairman, he
would have deemed to have revoked the Talaq”10
“If husband does not send a written notice of divorce to union council and
to his wife, then there is no such divorce in law”11
8. CONCLUSION
To conclude that I must say that there exist many controversies surrounding Section 7 of
Muslim Family Law Ordinance. This section is highly criticized by Muslim Scholar.
However, there are certain arguments in favour of this section. This Ordinance was
challenged in Federal Shariat Court and the Court has declared Subsection 3 and 5 of Section
10 PLD 1963 SC 51
11 PLD 2006 SC 457
12 PLD 2000 FSC 1
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7 as repugnant to injunctions of Islam but this section cannot be declared full null and void
until the decision of Supreme Court comes. So it is high time that Supreme Court of Pakistan
should clarify the confusion regarding divorce and give a sound interpretation to Section 7.
BIBLIOGRAPHY
A CRITICAL REVIEW OF PAKISTANI MUSLIM FAMILY LAWS ... (n.d.). Retrieved from
http://gu.edu.pk/New/GUJR/PDF/June-2014/12-A Critical Review of The Muslim Family
Laws Ordinance 1961 Final.pdf
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Carroll, L. (1979). The Muslim Family Laws Ordinance, 1961. Contributions to Indian
Sociology,13(1), 117-143. doi:10.1177/006996677901300105
Halim, A. (n.d.). Muslim family laws: With Muslim family laws ordinance and rules: ...Lahore:
P.L.D.
Mahmood, S. (1960). Commentary on Muslim family laws ordinance (VIII of 1961) with West
Pakistan & East Pakistan rules and forms. Lahore: Pakistan Law Times Publications.
Munir, M. (2013). Reforms in triple talaq in the personal laws of Muslim states and the Pakistani
legal system: Continuity versus change. International Review of Law,2013(1), 2.
doi:10.5339/irl.2013.2
Serajuddin, A. M. (2001). Shariʻa law and society: Tradition and change in South Asia. Oxford:
Oxford University Press.
Talak under Muslim Family Law Ordinance , divoce in family law | Study Bix. (2018, May 12).
Retrieved from https://www.studybix.com/talak-under-muslim-family-law-ordinance/
Case laws:
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