2023 MLD 1484

Family Laws Ordinance ( VIII of 1961 ) ---
---- S . 4 --- Succession --- Scope --- Purpose of S. 4 of the Muslim Family Laws Ordinance , 1961 is to protect the right of orphan -- Under the provision , the predeceased children of a deceased cannot be deprived from inheritance in any manner --- Section 4 the Muslim Family Laws Ordinance , 1961 , is clear and no ambiguity is left --- Children of predeceased son or daughter are entitled to inherit the property of their grandfather on his death --- Section 4 the Muslim Family Laws Ordinance , 1961 , entitles the grandchildren for receiving the share which their father would have inherited had he been alive --- Though the Federal Shariat Court has declared the S. 4 of the Muslim Family Laws Ordinance , 1961 , to be repugnant to Islam but the operation of verdict stands suspended automatically in the wake of an appeal filed before the Supreme Court .

-Suit for recovery of dowry articles--05 issues were framed, evidence pro and contra was led whereafter with consent of parties, matter was referred to an Arbitrator--

 PLJ 2023 Lahore (Note) 122
[Multan Bench, Multan]
Present: Faisal Zaman Khan, J.
MUHAMMAD HAIDER ABBAS--Petitioner
versus
Mst. ZARAB GUL etc.--Respondents
W.P. No. 17122 of 2016, heard on 13.2.2023.

Family Courts Act, 1964 (XXXV of 1964)--

----Ss. 5, 14 & 17--Arbitration Act, 1940--Statement of Arbitrator--Suit for recovery of dowry articles--05 issues were framed, evidence pro and contra was led whereafter with consent of parties, matter was referred to an Arbitrator--Arbitrator who submitted his report--thereto two additional issues were framed--Arbitrator appeared as CW-1 and was duly cross-examined--Petitioner again produced his evidence--Thereupon suit was decreed--With consent of parties, matter was referred to Arbitrator and Award submitted by Arbitrator was never objected to by petitioner--At belated stage, petitioner cannot raise an objection--The procedure as provided in Act was sufficiently followed--Petitioner has not been able to highlight any jurisdictional defect or procedural impropriety in impugned judgments and decrees.

                                                     [Para 2, 6, 7, 8 & 10] A, B, C, D & E

PLJ 2012 SC 1; 2020 CLC 549; PLD 2015 Lahore 208;
2002 SCMR 1290 ref

Sahibzada Mehboob Ali, Advocate for Petitioner.

Khawaja Qaiser Butt, Advocate for Respondent No. 1.

Date of hearing: 13.2.2023.

Judgment

Through this petition, judgments and decrees dated 11.06.2016 and 05.11.2016 passed by Respondent Nos. 3 and 2, respectively, have been assailed. By virtue of the former judgment, a suit for recovery of dowry articles filed by Respondent No. 1 has been decreed and through the latter, the same has been upheld.

2. Facts giving rise to the present petition are that marriage was solemnized between the petitioner and Respondent No. 1 on 24.10.2013. Due to altercation between the spouses, a suit for recovery of dowry articles was filed by Respondent No. 1 against the petitioner in which the latter filed his written statement. Out of divergent pleadings of the parties, 05 issues were framed, evidence pro and contra was led whereafter with the consent of the parties, matter was referred to an Arbitrator and the parties agreed to the effect that they would be bound by the decision of the Arbitrator, whereupon, an award was submitted before the Court on 02.10.2014, whereupon 02 additional issues were framed; evidence pro and contra was again led, whereafter through judgment and decree dated 11.06.2016, the suit was decreed. Feeling aggrieved, petitioner filed an appeal which was dismissed through judgment and decree dated 05.11.2016, therefore, this petition.

3. The sole argument advanced by learned counsel for the petitioner is that once the matter was referred to the Arbitrator, then proceedings of the suit should have been conducted in accordance with the procedure given in the Arbitration Act, 1940 (“Act”). Places reliance on the judgment reported as “Farzana Rasool and 3 others v. Dr. Muhammad Bashir and others” (PLJ 2012 SC 1).

4. Replying to the above, learned counsel for Respondent No. 1 submits that in furtherance of the Award, Arbitrator appeared as a witness (CW-1) and the parties, were also given opportunities to produce their evidence, hence due process has been adopted by the Courts below.

5. Arguments heard. Record perused.

6. A perusal of the available record would show that during the course of the suit, certain dowry articles were returned by the petitioner to Respondent No. 1, however, objections were raised by the latter that all the articles have not been returned, whereupon with the consent of the parties matter was referred to the Arbitrator who submitted his report on 28.09.2014, subsequent thereto two additional issues were framed, whereupon the Arbitrator (Shafqat Hussain Naqvi) appeared as CW-1 and was duly cross-examined whereafter, petitioner again produced his evidence) keeping in view the additional issues and thereupon the suit was decreed which has been upheld by Respondent No.2 in an appeal filed by the petitioner.

7. In view of the afore-referred circumstances. Since with the consent of the parties, matter was referred to the Arbitrator and Award submitted by the Arbitrator was never objected to by the petitioner, therefore, at this belated stage, he cannot raise an objection that the procedure adopted by Respondent No. 3 was not in accordance with law and the procedure devised in the Act should have been followed by Respondent No. 3.

8. Moreover, when the Arbitrator appeared as CW-1 and made his statement, which was duly cross-examined and subsequent thereto, petitioner also led his evidence, the procedure as provided in the Act was sufficiently followed, thus no objection can be raised by the petitioner in this regard.

9. As regards the judgment cited by the learned counsel for the petitioner, the same being outcome of different facts and circumstances are not applicable to the case in hand.

10. For what has been discussed above, since the learned counsel for the petitioner has not been able to highlight any jurisdictional defect or procedural impropriety in the impugned judgments and decrees, therefore, in view of judgments reported as Mst. Saman Naseer v. Additional District Judge, Lahore and others (2020 CLC 549), Tasawar Hussain v. Mst. Farzana Kausar and others (PLD 2015 Lahore 208) and Muhammad Rafique v. Saima Rafique (Minor) and 2 others (2002 SCMR 1290), no ground for interference is made out, as a sequel to which, this petition fails and the same is dismissed.

(K.Q.B.)          Petition dismissed

Undeniably, neither the process server was produced as a witness in the instant case to establish personal service of summons under Section 8.........

 PLD 2023 Lahore 412

Undeniably, neither the process server was produced as a witness in the instant case to establish personal service of summons under Section 8 of the Family Courts Act, 1964 upon the petitioner in accordance with law nor any reference to his report to the said effect has been made in the impugned order as well as the judgment and decree sought to be reviewed. Furthermore, in the absence of any acknowledgment due available on record, service of the notice has been presumed by the Court below merely on the basis of postal receipt available on record. Without establishing on record that the petitioner could not be served personally, reliance on publication of the notice could not be considered safe to presume service of the petitioner, particularly when respondent No.2 himself alleged in his petition for custody that she was an illiterate villager.

وفاقی شرعی عدالت نے ٹرانس جینڈر ایکٹ کی سیکشن 2 ،3 اور 7 کو اسلامی تعلیمات کے خلاف قرار دے دیا۔ وفاقی شرعی عدالت نے فیصلہ سنا دیا کہ خواجہ سرا اپنی جنس تبدیل نہیں کرا سکتے۔

 PLD 2023 FSC 301

خواجہ سراؤں کے حقوق سے متعلق ٹرانس جینڈر ایکٹ کے خلاف درخواست پر قائم مقام چیف جسٹس وفاقی شرعی عدالت سید محمد انور اور جسٹس خادم حسین نے فیصلہ سنادیا۔
وفاقی شرعی عدالت نے اپنے فیصلے میں کہا ہے کہ خواجہ سرا خود کو مرد یا عورت نہیں کہلوا سکتے۔
وفاقی شرعی عدالت نے اپنے فیصلے میں یہ بھی کہا ہے کہ حکومت خواجہ سراؤں کو تمام حقوق دینے کی پابند ہے، اسلام خواجہ سراؤں کو تمام انسانی حقوق فراہم کرتا ہے۔
’کئی عبادات کا تعلق جنس سے ہے‘
وفاقی شرعی عدالت نے فیصلے میں کہا ہے کہ جنس کا تعلق انسان کی بائیو لاجیکل جنس سے ہوتا ہے۔ نماز، روزہ اور حج سمیت کئی عبادات کا تعلق جنس سے ہے، انسان کی جنس کا تعین اس کے احساسات سے نہیں کیا جاسکتا۔
سیکشن 2 اور 3 اسلامی تعلیمات کے خلاف قرار
وفاقی شرعی عدالت نے ٹرانس جینڈر ایکٹ کی سیکشن 2 اور 3 کو اسلامی تعلیمات کے خلاف قرار دے دیا۔
وفاقی شرعی عدالت نے کہا ہے کہ ٹرانس جینڈر ایکٹ کی پوری سیکشن 2 شریعت کے خلاف نہیں، خواجہ سرا تمام بنیادی حقوق کے مستحق ہیں جو آئین میں درج ہیں۔
عدالتی فیصلے میں کہا گیا ہے کہ خواجہ سراؤں کی جنس کا تعین جسمانی اثرات پر غالب ہونے پر کیا جائے گا، جس پر مرد کے اثرات غالب ہیں وہ مرد خواجہ سرا تصور ہوگا اور جس پر عورت کے اثرات غالب ہوں گے وہ خاتون خواجہ سرا تصور ہوگا۔
وفاقی شرعی عدالت نے اپنے فیصلے میں کہا ہے کہ شریعت کسی کو نامرد ہو کر جنس تبدیلی کی اجازت نہیں دیتی، جنس وہی رہ سکتی ہے جو پیدائش کے وقت تھی۔
وفاقی شرعی عدالت کا کہنا ہے کہ جسمانی خدوخال کے مطابق کسی کو مرد یا عورت نہیں کہا جاسکتا، جسمانی خدوخال اور خود ساختہ شناخت پر کسی کو ٹرانس جینڈر قرار نہیں دیا جاسکتا۔
سیکشن 7 بھی اسلام و شریعت کے خلاف قرار
عدالت نے فیصلے میں ٹرانس جینڈرز پروٹیکشن ایکٹ کے سیکشن 7 کو بھی اسلام و شریعت کے خلاف قرار دیا ہے۔
’وراثت میں مرضی کا حصہ لیا جاسکتا تھا‘
فیصلے میں کہا گیا ہے کہ سیکشن7 میں مرضی سے جنس کا تعین کر کے وراثت میں مرضی کا حصہ لیا جاسکتا تھا، وراثت میں حصہ جنس کے مطابق ہی مل سکتا ہے، مرد یا عورت خود کو بائیو لاجیکل جنس سے ہٹ کر خواجہ سرا کہے تو یہ غیر شرعی ہوگا۔
شریعت کورٹ نے ٹرانس جینڈر ایکٹ کی سیکشن 2 ایف کالعدم اور ایکٹ کے تحت بننے والے رولز بھی غیر شرعی قرار دے دیے۔
عدالتی فیصلے میں کہا گیا ہے کہ غیر شرعی قرار دی گئی دفعات کی کوئی قانونی حیثیت نہیں
Federal Shariat Court declared Section 2(f) containing definition of “gender identity”, Section 2(n)(iii), Section 3 and Section 7 of “The Transgender Persons (Protection of Rights) Act, 2018” as against the injunctions of Islam as laid down in the Holy Quran and Sunnah of the Holy Prophet (ﷺ) and will cease to have any legal effect immediately. Hence, the Shariat Petitions challenging the Transgender Persons (Protection of Rights) Act, 2018 are accepted in view of above terms. Consequently, the provisions of the Transgender Persons (Protection of Rights) Rules, 2020 relating to the above mentioned Sections of the impugned Act, which have been declared as against the injunctions of Islam, shall also cease to have legal effect.

Scope of constitutional jurisdiction of the High Court while hearing petitions against appellate decisions , particularly in family cases -

 2023 SCMR 1434

Scope of constitutional jurisdiction of the High Court while hearing petitions against appellate decisions , particularly in family cases --- In the absence of a second appeal , the decision of the appellate court is considered final on the facts and it is not for High Court in its constitutional jurisdiction to offer another opportunity of hearing , especially in family cases where the legislature's intent to not prolong the dispute is clear --- High Court in its constitutional jurisdiction should not substitute and adjudicate on the facts and tender its opinion , as it amounts to having an appeal out of the Appellate Court's judgment .

--S. 14--Suit for recovery of maintenance allowance, delivery expenses, dowry articles and dower--Partially decreed--Appeal--Dismissed--Claims of respondent for recovery of her maintenance allowance, delivery expenses and dower were declined-

 PLJ 2023 Lahore (Note) 132
Present: Abid Hussain Chattha, J.
MUHAMMAD SHAREEF--Petitioner
versus
ADDITIONAL DISTRICT & SESSIONS JUDGE, TEHSIL RENALAKHURD DISTRICT OKARA etc.--Respondents
W.P. No. 27046 of 2023, heard on 19.4.2023.

Family Courts Act, 1964 (XXXV of 1964)--

----S. 14--Suit for recovery of maintenance allowance, delivery expenses, dowry articles and dower--Partially decreed--Appeal--Dismissed--Claims of respondent for recovery of her maintenance allowance, delivery expenses and dower were declined--Challenge to--Respondent No. 3 alongwith Respondents No. 4 & 5  instituted a suit for recovery of maintenance allowance, delivery expenses, dowry articles and dower A against Petitioner who is father-in-law of Respondent and grandfather of Minors which was partially decreed by Family Court--I t is evident from Judgments that Courts below have endeavoured to strike a balance between constraints of Petitioner as grandfather and needs of Minors in terms of their maintenance--This balance indirectly rests on premises that Petitioner’s son Ejaz and other sons are relatively well placed who can compensate Petitioner--Decisions are based on cogent and sound reasoning--Impugned Judgments are unexceptional and do not warrant any interference in exercise of extra ordinary discretionary jurisdiction of this Court--Petition dismissed.            

                                                                               [Para 2 & 5] A & B

Ch. Nazir Hussain, Advocate for Petitioner.

Date of hearing: 19.4.2023.

Judgment

This constitutional Petition is directed against the impugned Judgments & Decrees dated 03.10.2022 and 25 01-2023 passed by Judge Family Court, Renala Khurd and Additional District Judge, Renala Khurd, District Okara, respectively.

2. Briefly, Respondent No. 3 (the “Respondent”) alongwith Respondents No. 4 & 5 (the “Minors”) instituted a suit for recovery of maintenance allowance, delivery expenses, dowry articles and dower against the Petitioner who is father-in-law of the Respondent and grandfather of the Minors which was partially decreed by the Family Court. The Minors were held entitled to receive maintenance allowance @ Rs. 5.000 each per month with 10% annual increase from the date of institution of the suit till their legal entitlement. The Petitioner was directed to pay maintenance allowance to the Minors from the income of his immovable property and in case of failure, the property of the Petitioner will be attached and maintenance allowance of the Minors will be recovered from the sale proceeds of the said immovable property of the Petitioner. However, the claims of the Respondent for recovery of her maintenance allowance, delivery expenses and dower were declined.

3. It is noted that the Family Court granted the maintenance allowance to the Minors on the basis of reasons recorded in paragraph Nos.  18, 19 and 20 of the impugned Judgment dated 03.10.2022 which are reproduced as under:

“18. The grandfather can only be held liable to pay maintenance allowance to his grandchildren if he is in easy circumstances. After going through the evidence of the parties, one thing is crystal clear that the defendant is a man of extreme old age having age of more than 75 years It is also an admitted by the plaintiff No. 1 and her witness that defendant is not doing any business during these days. However, another fact has been brought on record that defendant is owner of a house measuring 03-Marlas 08-Sarsai 2½ Feet as per document Mark-C. Plaintiff’s witnesses deposed that defendant has given his house on rent and receiving monthly rent of Rs. 15,000. It is also an admitted fact that defendant is dependent upon his son namely Ijaz Ahmad (DW-2) and he is living with him now a days.

19. During the course of arguments, learned counsel for the plaintiffs submitted before the Court that Ijaz Ahmad son of the defendant is a man of means and he can easily pay monthly maintenance allowance @ Rs. 15,000/-each to the plaintiffs. It is hereby observed that the son of the defendant namely Ijaz cannot be bound to maintain the minor daughters of his deceased brother as he is not party to the suit. Further he is under no legal obligations to maintain the plaintiffs. However, it is hereby observed that the defendant is owner of a house measuring 03-Marlas 08-Sarsal 2½ Feet as per document Mark-C. It is hereby observed that the defendant is man of extreme old age and he is not doing any work.

20. So I am of the view that person of defendant cannot be held liable to pay maintenance allowance to the plaintiffs. However, he is under legal obligations to maintain his grandchildren through the income of his immoveable property. So the plaintiffs have Successfully proved her case to the extent of recovery of maintenance allowance of minor plaintiffs No. 2
& 3 from the property of the defendant, which is allegedly rented out by him. This fact is also established from the record that defendant is living with his son namely Ijaz whereas, other sons of the defendant are separately residing.”

4. An Appeal preferred by the Respondent and the Minors against the aforesaid Judgment was also dismissed by the Appellate Court in the following terms:

“From the above discussion it comes out that the respondent is a puffed pipe with very ordinary source of income. The learned trial Court keeping in view the social status, financial position and old age of the respondent has rightly held the respondent responsible to pay maintenance allowance to Appellants No. 2 & 3 and has rightly determined the maintenance allowance to the extent of Appellants No. 2 and 3 has correctly denied the maintenance allowance of Appellant No. 1 as being father-in-law he is not duty bound legally to maintain his daughter-in-law i.e. Appellant No. 1. The appellants have failed to point out any misreading/non-reading of evidence or any material illegality/irregularity inn the impugned judgment and decree calling for interference by this Court. Consequently, family appeal in hand being devoid of any substance and merits is dismissed. The parties are left to bear their own costs. Decree sheet be drawn accordingly.”

5. Learned counsel for the Petitioner was confronted with the well-reasoned and sound Judgments passed by the Courts below but he could not point out any illegality or irregularity in the same which may make out a case to reverse the findings recorded by the Courts below. He stressed that grandfather is not in easy circumstances and therefore, could not be burdened. However, it is evident from the aforesaid Judgments that the Courts below have endeavoured to strike a balance between the constraints of the Petitioner as grandfather and the needs of the Minors in terms of their maintenance. This balance indirectly rests on the premises that Petitioner’s son Ejaz and other sons are relatively well placed who can compensate the Petitioner. Under the peculiar facts and circumstances of this case, the decisions are based on cogent and sound reasoning. As such, the impugned Judgments are unexceptional and do not warrant any interference in the exercise of extra ordinary discretionary jurisdiction of this Court vested under Article 199 of the Constitution of the Islamic Republic of Pakistan, 1973.

6. This constitutional Petition is dismissed in limine. Office is directed to transmit a certified copy of this Judgment to the Family Court for information and record.

(Y.A.)  Petition dismissed

Cross Objection.

Decree passed by the Family Court could only be challenged by filing appeal and in family matters/suits Oanoon Shahadat and C.P.C. except S.10&11 were not applicable. Cross objection/counter claim could not be filed in Family Court which was the subject of C.P.C.

2014 SCMR 1365
2007 SCMR 1768
2014 CLC 1038
PLJ 2014 Lahore 1006

Talaq ---Effectiveness---Marz-al-Maut ( )---Widow---Right of inheritence---In case of Talaq Rajia (Talaq Ahsan and Talaq Hassan) given during the days of , it would have .......

 PLD 2023 Peshawar 88

Talaq ---Effectiveness---Marz-al-Maut ( )---Widow---Right of inheritence---In case of Talaq Rajia (Talaq Ahsan and Talaq Hassan) given during the days of , it would have no effect on the right of widow to have share in legacy of her husband if her husband dies before completion of Iddat period of wife---In case of or which is given on the death bed, it would also have no effect upon the right of widow in the legacy of her husband if such husband dies before completion of her Iddat period

S. 372---Muslim Family Laws Ordinance (VIII of 1961), S. 7---Civil Procedure Code (V of 1908), S.115---Succession certificate---Divorce---Proof---Petitioner claimed her share in succession of her deceased husband---Respondents resisted claim of petitioner on the plea that she had been divorced by the deceased during his life time---Trial Court and Lower Appellate Court concurrently rejected right of petitioner---Validity---Neither scribe nor Notary Public knew the deceased---Scribe of alleged Talaq-Nama stated that deceased was identified by his son who happened to be a Patwari and as such a direct beneficiary of alleged Talaq-Nama remained on front foot without associating any independent person with the process of execution of alleged Talaq-Nama---Identity of deceased was not established before scribe of the deed through independent, trustworthy and confidence inspiring evidence---High Court in exercise of revisional jurisdiction set aside judgments passed by Trial Court and Lower Appellate Court and petitioner was held entitled to her Shari share in the legacy of her deceased husband---High Court directed the Trial Court to revoke earlier succession certificate and issue a second succession certificate duly reflecting share of petitioner along with all other legal heirs of deceased

Inheritance---Limitation---Legacy of a muslim , under Islamic Law, opens the moment when he dies---All legal heirs who are living on the day of his/her death become entitled for their respective shares in the legacy of deceased

The right to maternity leave entitles working women to paid leave or social security benefits during a reasonable period before and after childbirth.

 PLD 2023 Lahore 416

Right to maternity leave.
............
The right to maternity leave entitles working women to paid leave or social security benefits during a reasonable period before and after childbirth.
Maternity leave for working women is essential for safe Since safe motherhood. “It is the basic element of maternity protection.” motherhood is the fundamental right of every woman, the right to maternity leave should also have the same status. This right may also be justified under Articles 3 and 11 of the Constitution. Article 3 obligates the State to ensure the elimination of all forms of exploitation and gradual fulfillment of the principle from each according to his ability to each according to his work. Article 11 prohibits all forms of forced labour.

We have various laws in Pakistan which address the issue of maternity leave in different sectors. These include the Mines Maternity Benefit Act 1941, and the Revised Leave Rules of 1980 (framed under Section 25 of the Civil Servants Act, 1973). The Governor of the Punjab has also issued the Revised Leave Rules of 1981 in the exercise of the powers conferred under section 23 of the Punjab Civil Servants Act, 1974.

Maternity leave --- Object , purpose and scope --- Motherhood ; protection of --- Policy violating fundamental rights --- Petitioner ladies were internees with Punjab Workers Welfare Board and their grievance pertained to declining of maternity leave under Internship / Retainership Policy , 2014 --- Validity --- Maternity leave for working women is essential for safe motherhood --- It is the basic element of maternity protection --- Safe motherhood is the fundamental right of every woman and right to maternity leave should also have the same status --- Such right may also be justified under Arts . 3 & 11 of the Constitution which obligates the State to ensure elimination of all forms of exploitation and gradual fulfillment of the principle from each according to his ability to each according to his work --- All forms of forced labour are prohibited under Art . 11 of the Constitution --- Provisions of Art . 11 of the Constitution would be violated if a woman is compelled to work during advanced stages of pregnancy or immediately after childbirth --- Safe motherhood is the fundamental right of every woman and right to maternity leave is its subset and has the same status and should be reckoned as such --- Authorities could not deny that right to petitioners merely because Internship / Retainership Policy of 2014 did not provide for it --- State is prohibited under Art . 8 ( 2 ) of the Constitution from making any law and by extension , any policy that bereaves or abridges the rights guaranteed by Chap . I of Part II of the Constitution --- Petitioners were entitled to avail maternity leave with pay without any impact on their career --- High Court pointed that out that the authorities should have followed the dictum laid down in an earlier case by the ( Lahore ) High Court --

Art.25 --- Gender discrimination --- Scope --- Sex discrimination occurs when women's health needs , such as maternity care , are neglected -- Violation of right to safe motherhood constitutes an infringement of Art . 25 of the Constitution and also offends women's right to dignity guaranteed by Art . 14 ( 1 ) of the Constitution --- Such right is absolute , non - negotiable and inviolable .

-The setting a minimum age for marriage i.e an act which is “mobah” (permissible) and not absolutely mandatory (Fard) like marriage is in accordance with injunctions of Islam, because such fixation of minimum age limit provides reasonable time period to girls to complete basic education at least, which normally helps in developing mental maturity (Rushd / دشر) in a person-

 PLJ 2023 Cr.C. 689
[Federal Shariat Court]
Present: Dr. Syed Muhammad Anwer, ACJ and Khadim Hussain M. Shaikh, J.
ALI AZHAR--Petitioner
VERSUS
PROVINCE OF SINDH through Secretary Law, Parliamentary Affairs & Criminal Prosecution Department and 5 others--Respondents
Shariat Petition No. 05-I of 2022, decided on 06.3.2023.

Constitution of Pakistan, 1973--

----Art. 203-D--Sindh Child Marriages Restraint Act, (XV of 2013), Ss. 2(a)--Jurisdiction of Court--Challenge section of law on basis of Islamic Junctions--We have gone through petition and all references made by petitioner therein, and we have heard arguments of petitioner at length--All Ahadith and Ayat, petitioner relied upon in his petition, are more relevant to importance of marriage contract in Islam and are not directly related to age at which a male or a female should get married--Whereas, point in issue in petition is totally different i.e. it is related to fixation of a minimum age for contracting a marriage or setting a minimum age for Nikah by State--There is no doubt that according to teaching of Quran and Sunnah Nikkah and marriage or importance of marital relations has a significant and pivotal place in human society--This relation is considered as foundation stone of human society, which Islam wants to establish and preserve--According to Islam a marriage is not only confined to legitimate sexual relationship between a man and woman but it also establishes rights and duties of couple--So far as rights of husband and wife over each other are concerned both husband and wife are equal, however Islam puts husband under obligation and made him duty bound to protect his wife and provide sustenance to her according to his strength and abilities--In addition to that, according to Sunnah there are certain conditions which do not allow a person to solemnize marriage even after attaining age of maturity--This concept becomes clear from following Hadith, for which Imam Bukhari established a whole chapter in his books in following manner--However, these questions are related to our society with some aspects in exceptional conditions and that can only be resolved properly by elected representatives through legislation, if they want to--The Provincial Government of Sindh, in this regard, is relevant forum to discuss issue to legislate a provision in this law to tackle genuine exceptional situations in society--As a guidance, if legislators so want to deal with such a situation in some of Muslim states, there are legislations in this regard which we have referred in our earlier judgment--The fixing of an age limit to enter into marriage by State or a government, as is done in impugned law, is not against injunctions of Islam as laid down in the Holy Quran and Sunnah--The act of setting a minimum age limit for marriage and setting age for an adult eligible to solemnize marriage vide impugned Section 2(a) of Sindh Child Marriages Restraint Act, 2013 is not against injunctions of Islam as laid down in Holy Quran and Sunnah.                                                                                          

                                                   [Pp. 697, 704, 708 & 709] A, D, F & G

PLD 2002 FSC 1.

Requirement for Marriage According to Islamic Junction--

----Different jurists have mentioned different conditions in absence of which entering into a marriage contract is not admissible according to Injunctions of Islam as laid down in Holy Quran and Sunnah, according to which contracting marriage is not an absolute right, it is a subjective right depending upon number of conditions and physical, mental, economic, etc--status of a person, who wants to marry--This verse gives us clear guidance that sexual maturity is only one aspect necessary for marriage under Islamic law--There are other requirements also which are considered necessary and appropriate to enter into a marriage contract, which may include financial condition, health and mental maturity, etc--The fact that legality of marriage is subject to ability of person from different aspects, this act is at same time considered as Fard, Wajib, Mustahib, Makruh and even Haram depending on physical and economic and mental condition of a person who wants to marry--The above mentioned verse gives us guideline that one who does not have means to have a healthy marital life must wait for having better economic and other conditions necessary to lead a healthy marital life, otherwise one must avoid to enter into a marriage contract.          [Pp. 701 & 702] B & C

Age for Marriage--

----According to Islamic Injunctions--The setting a minimum age for marriage i.e an act which is “mobah” (permissible) and not absolutely mandatory (Fard) like marriage is in accordance with injunctions of Islam, because such fixation of minimum age limit provides reasonable time period to girls to complete basic education at least, which normally helps in developing mental maturity (Rushd / دشر) in a person--That act of legislature to fix a minimum age for marriage is also in accordance with injunctions of Islam as laid down in Quran and Sunnah from aspect of principles of goals of Shariah or Maqasid Al-Shariah (ہعيرشلا دصاقم) and other principles set out by holy Quran and Sunnah according to which a wife is supposed to protect rights, property and honor of her husband, and a husband is duty bound in Islam according to injunctions of Holy Quran and Sunnah to protect rights, property and honor of his wife being Qawwam (ماوق)--In light of principles of goals of Shariah or Maqasid al-Shariah (ہعيرشلادصاقم) on one hand according to which protection of physical health as well as of mental health of citizen is duty of a Muslim State, firstly, under goal of protection of life (سفنلا ظفح) of its citizens and, secondly, under goal of protection of intellect (لقعلا ظفح) of its citizens--Likewise, to block means of harm or evil that may be attached to child marriage under concept of Islamic law, called Sadd al-Dara’i (عئازلادس)--According to principle of Sadd-uz-Dara’i (عئازلادس) i.e. blocking means that cause harm, State through legislation can take steps and set certain minimum thresholds for undertaking an act to protect that person or category of persons--Such steps taken by State fall within category of Masalaih Mursalah (ہلسرم ۃحلصم) i.e. consideration of public interest.                                                      

                                                                                             [P. 707] E

Mr. Muhammad Nizar Tanoli Advocate for Petitioner.

Mr. Sagheer Ahmad Abbasi, Assistant A.G. Sindh for State.

Date of Hearing: 16.1.2023.

Judgment

Dr. Syed Muhammad Anwer, ACJ.--Through Shariat Petition No. 05-I of 2022, the petitioner invoked the jurisdiction under Article 203-D of the Constitution of the Islamic Republic of Pakistan, 1973 with the following prayers:--

a.       To declare that the vires of the Sindh Child Marriage Restraint Act, 2013 are against the injunction of Islam and against the Constitution as such not applicable to the Muslims of Sindh.

b.       To declare that the definition of Child given in the Sindh Child Marriage Restraining Act, 2013 Section 2(a) would be governed / changed/applied with the sign of puberty for Muslims.

c.       To declare that the Section 8 of the said Sindh Child Marriage Restraining Act, 2013 is against the injunction of Islam and Sharia.

d.       To call for the record and proceedings of Family Appeal No. 18/2021 from Respondent No. 3/VIIth ADJ South Karachi and Family Suit No. 2117/2020 from the Court of XXIst Family Judge South at Karachi and after perusal the same set-aside the Orders dated 14-04-2021 & 13.01.2021.

e.       To pass the Judgment and Decree in favour of Petitioner by directing the Respondent No. 2 to Join the Petitioner as legally wedded wife.

f.        To declare that the Nikkah and marriage of Petitioner and Respondent No. 2 is legal, Lawful and executable under Muslim Family Law.

g.       To direct the Respondent No. 1 to handover the physical custody of the Respondent No. 2 and provide safety and security.

h.       To direct the Respondent No. 5 to observe the all legislation formulated by the Province of Sindh after 18th Amendment should be in conjunction of Islam if any confliction then make necessary amendments on urgent basis.

i.        To grant costs of the appeal.

j.        Any other relief(s), which this Honourable Court may deem fit and proper in the circumstances of the case.

2. It is evident from the prayers made by the petitioner in his Shariat Petition that some of the prayers are related to relief in personam. So far as the grant of relief in personam sought by the petitioner is concerned, it is beyond the jurisdiction of this Court and, therefore, cannot be granted. However, the questions concerning the impugned law raised by the petitioner need consideration.

3. We have heard the petitioner at length as well as the learned Additional Advocate-General, Sindh. The learned counsel for the petitioner contended that setting the age of 18, as mentioned in Section 2(a) of the Sindh Child Marriages Restraint Act, 2013, as the minimum legal age for male and female for the purpose of marriage is against the injunctions of Islam. For reference, the impugned section is reproduced below:

“2. In this Act, unless there is anything repugnant in the subject or context--

(a)      “child” means a person male or female who is under eighteen years of age”

4. To challenge this Section of law on the basis of Islamic injunctions, the petitioner relied upon the following verses of the Holy Quran:

وَمِنۡ اٰيٰتِهٖۤ اَنۡ خَلَقَ لَكُمۡ مِّنۡ اَنۡفُسِكُمۡ اَزۡوَاجًا لِّتَسۡكُنُوۡۤا اِلَيۡهَا وَجَعَلَ بَيۡنَكُمۡ مَّوَدَّةً وَّرَحۡمَةً ؕ اِنَّ فِىۡ ذٰلِكَ لَاٰيٰتٍ لِّقَوۡمٍ يَّتَفَكَّرُوۡنَ (سورۃ الروم آیت 21)‏

اور اسی کے نشانات (اور تصرفات) میں سے ہے کہ اُس نے تمہارے لئے تمہاری ہی جنس کی عورتیں پیدا کیں تاکہ اُن کی طرف (مائل ہوکر) آرام حاصل کرو اور تم میں محبت اور مہربانی پیدا کر دی جو لوگ غور کرتے ہیں اُن کے لئے ان باتوں میں (بہت سی) نشانیاں ہیں۔

يٰۤاَيُّهَا النَّاسُ اتَّقُوۡا رَبَّكُمُ الَّذِىۡ خَلَقَكُمۡ مِّنۡ نَّفۡسٍ وَّاحِدَةٍ وَّخَلَقَ مِنۡهَا زَوۡجَهَا وَبَثَّ مِنۡهُمَا رِجَالاً كَثِيۡرًا وَّنِسَآءً‌ۚ وَاتَّقُوۡا اللّٰهَ الَّذِىۡ تَسَآءَلُوۡنَ بِهٖ وَالۡاَرۡحَامَ‌ؕ اِنَّ اللّٰهَ كَانَ عَلَيۡكُمۡ رَقِيۡبًا (سورۃ النساء آیت 1)‏

اے لوگو! ڈرو اپنے رب سے جس نے تمہیں پیدا کیا ہے ایک جان (آدم) سے اور اس نے پیدا کیا اس جان سے اس کا جوڑا اور پھیلا دیے ان دونوں سے بہت سے مرد اور عورتیں اور ڈرتے رہو اللہ سے جو (کہ) تم ایک دوسرے سے سوال کرتے ہو اس کا واسطہ دے کر رشتوں کو توڑنے سے بھی ڈرو بے شک اللہ تم پر نگرانی کر رہا ہے۔

وَاَنۡكِحُوۡا الۡاَيَامٰى مِنۡكُمۡ وَالصّٰلِحِيۡنَ مِنۡ عِبَادِكُمۡ وَاِمَآٮِٕكُمۡ‌ؕ اِنۡ يَّكُوۡنُوۡا فُقَرَآءَ يُغۡنِهِمُ اللّٰهُ مِنۡ فَضۡلِهٖ‌ؕ وَاللّٰهُ وٰسِعٌ عَلِيۡمٌ (سورۃ النور آیت 32)‏

اور نکاح کرا دیا کرو تم لوگ ان کے جو تم میں سے بے نکاح ہوں اور اپنے ان غلام اور لونڈیوں کے بھی جو صالح ہوں، اگر وہ محتاج ہوں گے تو اللہ ان کو غنی و مالدا ربنا دے گا اپنے فضل و کرم سے اور اللہ بڑی ہی کشائش والا سب کچھ جانتا ہے۔

وَلۡيَسۡتَعۡفِفِ الَّذِيۡنَ لَا يَجِدُوۡنَ نِكَاحًا حَتّٰى يُغۡنِيَهُمُ اللّٰهُ مِنۡ فَضۡلِهٖ‌ؕ وَالَّذِيۡنَ يَبۡتَغُوۡنَ الۡـكِتٰبَ مِمَّا مَلَـكَتۡ اَيۡمَانُكُمۡ فَكَاتِبُوۡهُمۡ اِنۡ عَلِمۡتُمۡ فِيۡهِمۡ خَيۡرًا‌‌ۖ وَّاٰتُوۡهُمۡ مِّنۡ مَّالِ اللّٰهِ الَّذِىۡۤ اٰتٰٮكُمۡ‌ؕ وَلَا تُكۡرِهُوۡا فَتَيٰتِكُمۡ عَلَى الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّـتَبۡتَغُوۡا عَرَضَ الۡحَيٰوةِ الدُّنۡيَا‌ؕ وَمَنۡ يُّكۡرِهْهُّنَّ فَاِنَّ اللّٰهَ مِنۡۢ بَعۡدِ اِكۡرَاهِهِنَّ غَفُوۡرٌ رَّحِيۡمٌ (سورۃ النور آیت 33)‏

اور جو لوگ نکاح کی قدرت نہیں رکھتے ان کو چاہیے کہ او پاک دامن رہیں یہاں تک کہ اللہ ان کو غنی اور مالدار بنادے اپنے فضل و کرم سے اور تمہارے مملوکوں میں سے جو لوگ مکاتب ہونے کی خواہش کریں تم ان کو مکاتب بنا دیا کرو اگر تم ان میں بہتری کے آثار پاؤ اور ان کو اللہ کے اس مال میں سے دیا کرو جو اس نے تم کو عطا فرمار کھا ہے اور اپنی لونڈیوں کو بدکاری پر مجبور نہ کیا کرو، بالخصوص جب کہ دو خود پاک دامن رہنا چاہتی ہوں اور تم یہ ذلیل حرکت محض اس لیے کرو کہ تم دنیا کا کچھ مال حاصل کر سکو پھر یا درکھو کہ جو ان کو مجبور کرے گا تو اللہ ان کے مجبور ہونے کے بعد ان کی بخشش فرما دے گا کہ بیشک اللہ بڑاہی بخشنے والا انتہائی مہربان ہے۔

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنَ اَزواجنا و ذریتنا قرة أعين واجعلنا للمنتقِين إماما۔ )سورة الفرقان - 74(

اور جو اپنے رب کے حضور عرض کرتے ہیں کہ اے ہمارے رب عطا فرما دے ہمیں اپنی بیویوں اور اور اپنی اولادوں کی طرف سے انکھوں کی ٹھنڈک اور بنادے ہمیں امام و پیشوا متقی اور پرہیز گاروں کا۔

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِساءِ وَلَوْ حَرَصتُمْ فَلَا تَمیلُوا كُل المَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ رَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا (سورة النساء 129)

اور ہر گز نہیں تم استطاعت رکھ سکو گے کہ تم عدل کر سکو عورتوں کے درمیان اور اگرچہ تم چاہو بھی تو نہ تم مائل ہو جانا مکمل مائل ہونا (ایک بیوی کی طرف) کہ پس تم چھوڑ دو اس (دوسری ) کو جیسے لٹکائی گئی ہو اور اگر تم اصلح کر لو اور تقوی اختیار کرو تو بے شک اللہ بخشنے والا مہربان ہے۔

ھن لِبَاسٌ لَكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ۔(سورة البقرة - 187 )

وہ لباس ہیں تمہارے لیے اور تم لباس ہو ان کے لیے۔

5. In support of his prayer, the petitioner has also relied upon few Ahadith regarding marriage, which are as follows:

مشكاة المصابيح :

[13] 3138

وعن أبي سعيد و ابن عباس :قالا قال رسول اللہ صلی الله عليه وسلم: >> من ولد له ولد فليحسن اسمه وأدبه فإذا بلغ فليز وجه فإن بلغ ولم يزوجه فأصاب شما فإنما إنه على أبيه

( باب الولى في النكاح واستند ان المراة، ج 2، ص : 3139، ط: المکتب اسلامی)

ترجمہ:

ابو سعید اور ابن عباس بیان کرتے ہیں، رسول اللہ ﷺنے فرمایا : " جس کے ہاں بچہ پیدا ہو تو اسے چاہیے کہ وہ اس کا اچھا نام رکھے ، اسے ادب سکھائے اور جب وہ بالغ ہو جائے تو اس کی شادی کر دے، اگر وہ بالغ ہو جائے اور وہ ( والد ) اس کی شادی نہ کرے اور وہ کسی گناہ  وغیرہ) کا ارتکاب کرلے تو اس کا گناہ اس کے والد پر ہے ۔

و عن عمر بن الخطاب وأنس بن مالك رضى الله عنه عن رسول الله صلى الله عليه وسلم قال: في التوراة مكتوب من بلغت ابنتہ التی عشرۃ سنۃ ولم یحیا فاصابت ذلک علیہ .<< رواھما البیھقی فی شعب الایمان

 ( باب الولی فی النکاح و استنذ ان المراة ج: 2، ص: 939 ، ط : الكتب الاسلامی)

عمر بن خطاب اور انس بن مالک رسول اللہ ﷺسے روایت کرتے ہیں آپ ﷺ نے فرمایا : " تورات میں لکھا ہوا ہے، جس شخص کی بیٹی بارہ برس کی ہو جائے اور وہ اس کی شادی نہ کرے اور دو (لڑکی) کسی گناہ کا ارتکاب کرلے تو اس کا گناہ اس کے والد پر ہے ۔ " بیہقی نے یہ دونوں روایتیں شعب الایمان میں بیان کیں ہیں۔

باب : نکاح کا بیان

وعن أنس قال: قال رسول الله صلى الله عليه وسلم: "إذا تزوج العبد فقد استكمل نصف الدين فليتق الله فى النصف الباق

ترجمہ:

انس بیان کرتے ہیں، رسول اللہ ﷺنے فرمایا: "جب بندہ شادی کر لیتا ہے تو وہ نصف دین مکمل کر لیتا ہے، اسے نصف باقی میں اللہ سے ڈرنا چاہیے۔"مشکوۃ المصابیح حدیث نمبر: ۳۰۹۶

حَدَّثَنَا عَلِيُّ بْنُ الْحَكَمِ الأَنْصَارِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ ، عَنْ رَقَبَةَ ، عَنْ طَلْحَةَ الْيَامِيِّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ : قَالَ لِي ابْنُ عَبَّاسٍ : هَلْ تَزوجتَ. قُلْتُ : لا. قان: سورۃ فَتَزوَّجُ فَإِنَّ خَيْرَ هَذِهِ الْأُمَّةِ أَكْثَرُهَا نِسَاءٌ .

ہم سے علی بن حکم انصاری نے بیان کیا، کہا ہم سے ابو عوانہ نے بیان کیا، ان سے رقبہ نے، ان سے طلحہ الیامی نے، ان سے سعید بن جبیر نے بیان کیا کہ مجھ سے ابن عباس رضی اللہ عنہا نے دریافت فرمایا کہ تم نے شادی کرلی ہے ؟ میں نے عرض کیا کہ نہیں۔ یعنی (نبی ﷺ) نے فرمایا کہ شادی کر لو کیونکہ اس امت کے بہترین شخص جو تھے آپ ﷺ ان کی بہت سی بیویاں تھیں۔ بعضوں نے یوں ترجمہ کیا ہے کہ اس امت میں اچھے (کریم ﷺ) وہی لوگ ہیں جن کی بہت عورتیں ہوں۔

6. We have gone through the petition and all the references made by the petitioner therein, and we have heard the arguments of the petitioner at length. All the Ahadith and Ayat, the petitioner relied upon in his petition, are more relevant to the importance of marriage contract in Islam and are not directly related to the age at which a male or a female should get married. Whereas, the point in issue in the petition is totally different i.e. it is related to the fixation of a minimum age for contracting a marriage or setting a minimum age for Nikah by the State. There is no doubt that according to the teaching of the Quran and Sunnah the Nikkah and marriage or the importance of marital relations has a significant and pivotal place in human society. This relation is considered as the foundation stone of the human society, which Islam wants to establish and preserve. According to Islam a marriage is not only confined to legitimate sexual relationship between a man and woman but it also establishes the rights and duties of the couple. So far as rights of husband and wife over each other are concerned both husband and wife are equal, however Islam puts husband under obligation and made him duty bound to protect his wife and provide sustenance to her according to his strength and abilities. This aspect of marital relation is mentioned in Verse-228 of Surah Al-Baqarah in the following manner:

وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ‌ ؕ وَاللّٰهُ عَزِيۡزٌ حَكِيۡمٌ

اور عورتوں کو حق (مردوں پر ) دیسا ہی ہے جیسے دستور کے مطابق (مردوں کا حق) عورتوں پر البتہ مردوں کو عورتوں پر فضیلت ہے اور خدا غالب ( اور ) صاحب حکمت ہے۔

And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

The whole idea of marital life is explained elaborately in many verses of the Holy Quran as well as in a number of Ahadith. However, one Ayat very concisely explains the crux of matrimonial relations in a metaphorical manner i.e. Verse 187 of Surah Al-Baqarah, which states as follows:

هُنَّ لِبَاسٌ لَّكُمْ وَأَنْتُمْ لِبَاسٌ لَّهُنَّ (سورة البقرة )

وہ تمہاری پوشاک ہیں اور تم ان کی پوشاک ہو۔

They (your wives) are a clothing (covering) for you and you too are a clothing (covering) for them.

This Ayat explains the matrimonial relation of the husband and wife in a comprehensive and all-encompassing way. It explains that both the spouses are necessary for each other for their individual and collective sustenance, care, survival and protection of each other, etc. Such a relationship requires mental maturity, psychological stability, economic sustainability, etc. This relation is not restricted and limited to sexual relationship only. Hence, this important relation of a human being does not depend only on the fact that either the parties to a marriage have attained the age of puberty or not, but it requires certain mental maturity also, which is commonly called as Rushd (رشد) according to the injunctions of the Holy Quran and Sunnah of the Prophet (SAW). The term Rushd in the sense of mental maturity is used in Verse 6 of Surah Al-Nisa as follows:

وَابْتَلُوا الْيَتٰمٰى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ أَنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ

ور یتیموں کو بالغ ہونے تک کام کاج میں مصروف رکھو۔ پھر (بالغ) ہونے پر اگر ان میں عقل کی پختگی دیکھو تو ان کا مال ان کے حوالے کر دو۔

And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them.

In this Ayat, Allah (SWT) explains two preconditions namely (1) majority or Bulugh (بلوغ) and (2) mental maturity or Rushd (رشد) for the guardian of an orphan to handover the orphan his property or wealth when you observe the orphan reaches puberty and when you find emotional and mental rectitude in him or her. This Ayat of the Holy Quran tells us that the ability to keep property and manage other affairs of life does not automatically come with puberty (Balugh / بلوغ) only, but mental rectitude or mental maturity (Rushd / رشد) is also required. It is something over and above puberty or sexual maturity of a person and is necessary to handle the normal affairs of life. All the classical Muslim Jurists have consensus that sexual maturity (Balugh / بلوغ) is different from mental maturity (Rushd / رشد), therefore, they set different age limit for a normal person to attain mental maturity (Rushd / رشد). Time period to attain sexual puberty and mental maturity may and may not be the same but normally mental maturity comes later than sexual puberty due to many external factors associated with the intellectual and emotional development of a person and formal education is the most important one for the mental development of a human being. Due to the existence of such factors, Muslim Jurists have set different ages for appearance of Rushd in a person, hence Imam Abu Hanifa has set an age of twenty-five (25) as a reasonable period for appearance of mental maturity (Rushd / رشد) in a person. (Al-Sarakhsi, Al-Mabsoot 23-24, Page-161, Qamoos al-Fiqh Maulana Saifullah Rehman Vol.3 [Page 480], Ahkam Ul Quran Jasas). Regarding sexual puberty (Balugh / بلوغ) and the age of maturity, the scholars have discussed this subject in detail while explaining the Tafseer of Ayat 6 of Surah An-Nisa (Tafseer Ahkam ul Quran by Jasas, Tafseer al-Qurtubi, Tafheem al-Quran, Zia-ul-Quran, etc.). As a reference, we have reproduced the following a few excerpts from the commentary of Ma’ariful Al-Quran and from Tafheem ul-Quran and Zia-ul-Quran.

“The Age of Maturity

Along with the injunction of maturity (bulugh) in this verse, the Holy Qur’an has also answered the question as to the ‘age’ when a child would be taken as mature (baligh) by saying: (اذا بلغو النکاح  ) translated as ‘until they reach marriageability’. Here, it has been indicated that real maturity is not tied up  with any particular count of years. Rather, it depends on particular indicators and signs experienced by adults entering the threshold of adulthood. When, in terms of these indicators and signs, they would be regarded fit to marry, they would be considered mature, even if their age does not exceed thirteen or fourteen years. But, should it be that such signs of maturity just do not show up in some child, he shall be considered mature in terms of age, a position in which Muslim jurists vary. Some fix eighteen years for boys and seventeen for girls; some others have fixed fifteen years for both. With the Hanafiyyah, the fatwa is on the position that the boy and the girl shall both be considered mature under the Islamic law after they have completed their fifteenth year irrespective of whether or not signs of maturity are found.

The Perception of Proper Understanding: How to find it? An

Explanation of انستم منھم رشدا

The injunction of the Qur’an is: ‘then, if you perceive in them proper understanding, hand over to them their property.’ Now, what is the time of this ‘proper understanding’ (rushd)? The Holy Quran has not elaborated on this final limit of time. Therefore, some Muslim jurists leaned towards favouring the view that the properties of children should not be handed over to them until it has been determined that they do have full and proper understanding. Instead, these will stay under the safe custody of the guardian as usual, even if this state of affairs continues for the rest of life.

But, in accordance with the verification of the issue by Imam Abu Hanifah رحمہ اللہ at this point the absence of ‘proper understanding’ refers to the state affected by childhood. Within ten years after maturity, the effect of childhood is gone. So, there are fifteen years as the age of maturity (bulugh) and ten years as the age of proper under-standing (rushd). Once these 25 years are reached, such proper understanding is most likely to be achieved; something which was not possible due to the barriers of childhood, and later, younger years. Then, it should be noted that the Holy Qur’an uses the word, ‘rushdan’ in its indefinite form whereby it is suggesting that full understanding and perfect sense are not absolute conditions. A reasonable measure of understanding is also sufficient for this purpose on the basis of which their properties could be given to them. Therefore, even if perfect understanding has not been achieved despite the long wait of twenty five years, even then, their properties will be handed over to them. As far as perfect understanding and wisdom is concerned, there are people who do not get to achieve these throughout their entire lives. They always remain simple, innocent and rather shy and slow in conducting their practical dealings. They will not be deprived of their properties because of this. However, should there be someone totally insane, he will be governed by a separate rule since such a person always remains in the category of immature children. His property will never be handed over to him until his insanity disappears, even if his entire life were to pass in insanity.

(Ma’ariful Qur’an, Pages-323-324, Volume-2)”

[emphases added]

Maluana Maududi explains the same verse of Surah An-Nisa in his Tafseer as:

9۔ یعنی جب سن بلوغ کے قریب پہنچ رہے ہوں تو دیکھتے رہو کہ ان کا عقلی نشو و نما کیسی ہے اور ان میں اپنے معاملات کو خود اپنی ذمہ داری پر چلانے کی صلاحیت کس حد تک پیدا ہو رہی ہے۔

10۔ مال ان کے حوالے کرنے کے لیے دو شرطیں عائد کی گئی ہیں : ایک بلوغ ، دوسرے رُشد، یعنی مال کے صحیح استعمال کی اہلیت ۔ پہلی شرط کے متعلق تو فقہائے امت میں اتفاق ہے۔ دوسری شرط کے بارے میں امام ابو حنیفہ رحمتہ اللہ کی رائے یہ ہے کہ اگر سن بلوغ کو پہنچنے پر یتیم میں رُشد نہ پایا جائے تو ولی یتیم کو زیادہ سے زیادہ سات سال اور انتظار کرنا چاہیے۔ پھر خواوہ رشد پایا جائے یا نہ پایا جائے، اس کا مال اس کے حوالے کر دینا چاہیے۔ اور امام ابو یوسف، امام محمد اور امام شافعی رحمہم اللہ کی رائے یہ ہے کہ مال حوالے کیے جانے کے لیے بہر حال رشد کا پایا جانا  ناگزیر ہے۔ غالبا " موخر الذکر حضرات کی رائے کے مطابق یہ بات زیادہ قرین صواب ہو گی کہ اس معاملے میں قاضی شرع کی طرف رجوع کیا جائے اور اگر قاضی پر ثابت ہو جائے کہ اس میں رُشد نہیں پایا جاتا تو وہ اس کے معاملات کی نگرانی کے لیے خود کوئی مناسب انتظام کر دے ۔ " ( تفہیم القرآن، ص 323 ، ابوالاعلی مودودی، جلد اول)

Similarly, Pir Muhammad Karam Shah Al-Azhari explains this Verse in his Tafseer Zia-ul-Quran as:

سابقہ آیت میں حکم فرمایا کہ یتیموں کے مال انھیں واپس کر وہ۔ اس آیت میں مال کی واپسی کا وقت اور اس کی شرائط کا ذکر ہے۔ جب یہ دو چیزیں بلوغ اور رشدان میں پائی جائیں تو ان کے اموال ان کے حوالہ کردو۔ رشد سے مراد مالی انتظام اور کاروبار کی سوجھ بوجھ ہے۔ یتیموں کی صلاحیت اور قابلیت کو آزمانے کا ایک تو یہ طریقہ ہے کہ ابتداء میں انھیں ان کے مال کی قلیل کی مقدار دے دی جائے۔ اگر اس میں تصرف سے ان کی ہو نہاری کے آثار نمایاں ہوں تو سارا مال ان کے سپرد کر دو۔ اور دوسرا طریقہ یہ ہے کہ ان سے وقتا فوقتا کاروبار اور نظم و نسق کے سلسلہ میں مشورہ طلب کیا جائے اور ان کی رائے میں سنجیدگی اور عقلمندی پائی جائے تو ان کے حوالہ کر دو۔ کورٹ آف واردز (Court of Wards) کا قانون انھیں آیات سے ماخوذ ہے

7. Different jurists have mentioned different conditions in the absence of which entering into a marriage contract is not admissible according to the Injunctions of Islam as laid down in the Holy Quran and Sunnah, according to which contracting marriage is not an absolute right, it is a subjective right depending upon number of conditions and physical, mental, economic, etc. status of a person, who wants to marry. The Verse 33 of Surah An-Nur is one relevant verse in this regard, wherein Allah (SWT) says:

وَلْيَسْتَعْفِفِ الَّذِيْنَ لَا يَجِدُونَ نِكَاحًا حَتَّى يُغْنِيَهُمُ اللهُ مِنْ فَضْلِهِ

 اور جن لوگوں کو نکاح کے مواقع میسر نہ ہوں وہ پاک دامنی کے ساتھ رہیں، یہاں تک کہ اللہ اپنے فضل سے انہیں بے نیاز کردے۔

But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty.

This verse gives us clear guidance that sexual maturity is only one aspect necessary for marriage under Islamic law. There are other requirements also which are considered necessary and appropriate to enter into a marriage contract, which may include financial condition, health and mental maturity, etc. The fact that the legality of marriage is subject to the ability of the person from different aspects, this act is at the same time considered as Fard, Wajib, Mustahib, Makruh and even Haram depending on the physical and economic and mental condition of a person who wants to marry. The above mentioned verse gives us the guideline that one who does not have the means to have a healthy marital life must wait for having better economic and other conditions necessary to lead a healthy marital life, otherwise one must avoid to enter into a marriage contract. This interpretation of Verse-33 of Surah An-Nur is clearly elaborated in the Hadith narrated by Hazrat Abdullah bin Omer (R.A), which is as follows:

حضرت عبد اللہ بن مسعود کی روایت ہے کہ حضورﷺ نے فرمایا: یا معشر الشباب من استطاع منكم الباءة فليتزوج فأنه أغض للبصر وأحصن للفرج, من لم يستطع فعليه بالصوم فأنه له وجاء۔" نوجوانو!  تم میں سے جو شخص شادی کر سکتا ہو اسے کر لینی چاہیے، کیونکہ یہ نگاہ کو بد نظری سے بچانے اور آدمی کی عفت قائم رکھنے کا بڑا ذریعہ ہے۔ اور جو استطاعت نہ رکھتا ہو وہ روزے رکھے، کیونکہ روزے آدمی کی طبیعت کا جوش ٹھنڈا کر دیتے ہیں ۔ " (بخاری و مسلم)

[emphases added]

In another verse of Surah An-Nisa (Verse 25), the Holy Quran advises us that in situation where one cannot afford to have a marriage in normal manner with a matchable and suitable girl then one can marry a slave girl but patience and wait is better. The Verse 25 of Surah an-Nisa states that:

وَمَنۡ لَّمۡ يَسۡتَطِعۡ مِنۡكُمۡ طَوۡلاً اَنۡ يَّنۡكِحَ الۡمُحۡصَنٰتِ الۡمُؤۡمِنٰتِ فَمِنۡ مَّا مَلَكَتۡ اَيۡمَانُكُمۡ مِّنۡ فَتَيٰتِكُمُ الۡمُؤۡمِنٰتِ‌ؕ وَاللّٰهُ اَعۡلَمُ بِاِيۡمَانِكُمۡ‌ؕ بَعۡضُكُمۡ مِّنۡۢ بَعۡضٍ‌ۚ فَانكِحُوۡهُنَّ بِاِذۡنِ اَهۡلِهِنَّ وَاٰتُوۡهُنَّ اُجُوۡرَهُنَّ بِالۡمَعۡرُوۡفِ مُحۡصَنٰتٍ غَيۡرَ مُسٰفِحٰتٍ وَّلَا مُتَّخِذٰتِ اَخۡدَانٍ‌ؕ فَاِذَاۤ اُحۡصِنَّ فَاِنۡ اَتَيۡنَ بِفَاحِشَةٍ فَعَلَيۡهِنَّ نِصۡفُ مَا عَلَى الۡمُحۡصَنٰتِ مِنَ الۡعَذَابِ‌ؕ ذٰلِكَ لِمَنۡ خَشِىَ الۡعَنَتَ مِنۡكُمۡ‌ؕ وَاَنۡ تَصۡبِرُوۡا خَيۡرٌ لَّكُمۡ‌ؕ وَاللّٰهُ غَفُوۡرٌ رَّحِيۡمٌ

اور تم میں سے جو لوگ اس بات کی طاقت نہ رکھتے ہوں کہ آزاد مسلمان عورتوں سے نکاح کر سکیں ، تو وہ ان مسلمان کنیزوں میں سے کسی سے نکاح کر سکتے ہیں جو تمہاری ملکیت میں ہوں، اور اللہ کو تمہارے ایمان کی پوری حالت خوب معلوم ہے۔ تم سب آپس میں ایک جیسے ہو ۔ لہذا ان کنیزوں سے ان کے مالکوں کی اجازت سے نکاح کر لو، اور ان کو قاعدے کے مطابق ان کے مہر ادا کرو، بشر طیکہ ان سے نکاح کا رشتہ قائم کر کے انہیں پاک دامن بنایا جائے، نہ وہ صرف شہوت پوری کرنے کے لیے کوئی ( ناجائز ) کام کریں، اور نہ خفیہ طور پر ناجائز آشنائیاں پیدا کریں۔ پھر جب وہ نکاح کی حفاظت میں آجائیں، اور اس کے بعد کسی بڑی بے حیائی (یعنی زنا) کا ارتکاب کریں تو ان پر اس سزا سے آدھی سزا واجب ہوگی جو (غیر شادی شدہ) آزاد عورتوں کے لیے مقرر ہے۔ یہ سب (یعنی کنیزوں سے نکاح کرنا) تم میں سے ان لوگوں کے لیے ہے جن کو (نکاح نہ کرنے کی صورت میں) گناہ میں مبتلا ہونے کا اندیشہ ہو۔ اور اگر تم صبر ہی کیے رہو تو یہ تمہارے لیے بہت بہتر ہے۔ اور اللہ بہت بخشنے والا، بڑا مہربان ہے۔

And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. and Allah is Forgiving and Merciful.

8. In addition to that, according to Sunnah there are certain conditions which do not allow a person to solemnize marriage even after attaining the age of maturity. This concept becomes clear from the following Hadith, for which Imam Bukhari established a whole chapter in his books in the following manner:

بَابُ مَنْ لَمْ يَسْتَطِعِ الْبَاءَةَ فَلْيَصُمْ

باب : جو نکاح کرنے کی طاقت نہ رکھتا ہو اسے روزہ رکھنا چاہئے۔

حدیث نمبر: 5066

حدثنا عمر بن حفص بن غياث، حدثنا أبي حدثنا الأعمش، قال: حدثني عمارة عن عبد الرحمن بن یزید :قال دخلت مع علقمة والاسود على عبد الله، فقال عبد الله كنا مع النبي صلى الله عليه وسلم شبابا لا نجد شيئا، فقال لنا رسول الله صلى الله عليه وسلم يا معشر الشباب من استطاع الباءة فليتزوج، فإنه أغض للبصر، وأحصن للفرج، ومن لم يستطع فعليه بالصوم فإنه له وجاء"

ہم سے عمر بن حفص بن غیاث نے بیان کیا، کہا مجھ سے میرے والد نے بیان کیا، کہا ہم سے اعمش نے بیان کیا، کہا کہ مجھ سے عمار د نے بیان کیا، ان سے عبدالرحمن بن یزید نے بیان کیا، کہا کہ میں عالقمہ اور اسود (رحمہم اللہ ) کے ساتھ عبداللہ بن مسعود رضی اللہ عنہ کی خدمت میں حاضر ہوا، انہوں نے ہم سے کہا کہ ہم نبی کریم صلی اللہ علیہ وسلم کے زمانہ میں نوجوان تھے اور ہمیں کوئی چیز میسر نہیں تھی۔ نبی کریم صلی اللہ علیہ وسلم نے ہم سے فرمایا کہ نوجوانوں کی جماعت ! تم میں جسے بھی نکاح کرنے کے لیے مالی طاقت ہو اسے نکاح کر لینا چاہئے کیونکہ یہ نظر کو نیچی رکھنے والا اور شرمگاہ کی حفاظت کرنے والا عمل ہے اور جو کوئی نکاح کی بوجہ غربت طاقت نہ رکھتا ہو اسے چاہیے کہ روزہ رکھے کیونکہ روزہ اس کی خواہشات نفسانی کو توڑ دے گا۔ (بخاری کتاب النکاح)

[Emphases added]

This aspect has also been discussed in detail by Full Bench of this Court in the case of “Farooq Omar Bhoja vs. The Federation of Pakistan”, reported as PLD 2022 FSC 1, we feel it relevant and pertinent to reproduce a portion of the above mentioned judgment, which is as follows:

“8. Although majority of Muslim jurists are of the view that the Nikah of a minor girl is permissible, there are some jurists having opposing opinion also like Imam Ibn-e-Shabarma who was a Muslim jurists contemporary of Imam Abu Hanifa in Iraq along with him Qazi Abu Bakar Al-Ism also had opposing opinion. There are a few more in addition to them who have this opposing opinion, i.e., Nikah of a minor girl is not permissible in Islam which means both point of views do exist among Muslim jurists.(Reference: Al-MughniIbn-e-Qudaima, Volume-7,Page-487,Majmooa-i-Qawaneen-e-Islam, Volume No. 1, Pages-214 and 215 by Dr. Tanzeel-ur-Rehman). Dr. Tanzeel-ur-Rehman (late) has dedicated a complete section of his book Majmooa-i-Qawaneen-e-Islam on this topic, although the whole section is very pertinent to this topic; however, the relevant portion of this section is reproduced herein below for bringing clarity to the issue:

یہ امر کہ صغر سنی کی شادیوں کو پاکستان میں ممنوع قرار دے دیا گیا ایک سماجی مسئلہ ہے ، اور اس مسئلہ کو خالص مذھبی انداز میں سوچنے کے بجائے سماجی اور معاشرتی پہلو سے بھی سوچنا اور غور کرنا چاہیے۔

دوسری بات جو اس سلسلے میں ذہن نشین رکھنی چاہیے یہ ہے کہ نابالغوں کی شادیاں کرنا کوئی امر تاکیدی نہیں ہے، بلکہ ایک امر مباح ہے۔ مقتدر اعلیٰ یا ملک کا قانون ساز ادارہ معاشرے کے مفاد میں اس کو موقوف، معطل یا مقید کر سکتا ہے لیکن اس کا مطلب ہر گز یہ نہ ہو گا کہ مقتدر اعلیٰ یا قانون ساز ادارہ ایسے نکاح کو ناجائز خیال کرتا ہے بلکہ یہ کہا جائے گا کہ معاشرتی مصالح کے پیش نظر سماجی برائیوں کے انسداد کی غرض سے اس امر کو موقوف یا مقید کر دیا ہے۔ اسلام میں مقتدر اعلیٰ کے حق قانون سازی کو تسمیم کیا گیا ہے۔ اس کو اختیار ہے کہ وہ بندگان خدا کو فتنہ و فساد اور شر سے محفوظ رکھنے کے لیے بعض امور کو (جو اگرچہ مباح ہیں) معطل یا مقید کر دے یا اس میں شرعی حدود میں رہتے ہوئے امتناعی احکام جاری کرے۔

جسٹس ڈاکٹر تنزیل الرحمن ،مرحوم مجموعہ قوانین اسلام، جلد اول، ص 217)

9. Setting a threshold of minimum age at 16 years for a girl by law will generally help the girls to get at least basic education. The importance of education is self-explanatory. The need of education is equally important for everybody irrespective of gender. That is why Islam has made the acquisition of education as mandatory for every Muslim. As mentioned in Hadith, it includes males and females both:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ - (بخاری)

Acquisition of knowledge is mandatory upon every Muslim.

The use of such language by the Prophet (SAWS) accentuates the farziat of education in a Muslim society, and for every Muslim in all and any circumstances. Hence, education is one of the fundamental factors for personality development of every and any human person.

10. For a healthy marriage, not only physical health and economic stability etc. are necessary factors but mental health and intellectual development is equally important, which are achievable through education. Education is fundamental for women empowerment which is the key block for the development of an individual and consequently for the future generation of any nation. One of the purposes of marriage in Islam is protection and promotion of genealogy and generation of any person. This concept comes under the topic of حفظ النسل (Hifz-un-nasal)which is one of the goals of Sharia according to the concept of (مقاصد الشریعتہ) Maqasid us Shariah as narrated by Shatbi. (Ibrahim Bin Musa Bin Muhammad Shatbi d.790 Hijri,al Mowafqaat).

11. At a personal level, for a girl or for anybody irrespective of gender, the factor of getting education comes under the concept of حفظ العقل i.e. protection and promotion of intellect. حفظ العقل (Hifz-ul-Aql) also is one of the basic goals of Shariah out of set five goals of Shariah, which are well explained by the concept of Maqasid-us-Shariah (مقاصد الشریعتہ).

اسلامی شریعت : مقاصد اور مصارع (المقاصد العامة للشريعه الاسلاميه ازیو سف حامد العالم مترجم محمدطفیل ہاشی، ادارہ تحقیقات اسلامی، اسلام آباد )

12. According to the teaching of Islam giving best education to a child girl or a daughter is one of the best deeds a person can do which guarantees Jannah. Following Hadith is the most relevant in this regard:-

عن عبد الله قال : سمعت رسول الله صلى الله عليه وسلم يقول : من كانت له ابنة فادبها فاحسن ادبها وعلمها فاحسن تعليمها، و اوسع عليها من نعم الله التي اسبغ عليه، كانت له منعة و سترة من النار.

حضرت عبداللہ بن مسعود رضی اللہ عنہ فرتے ہیں، میں نے رسول اکرم ﷺکو یہ ارشاد فرماتے ہوئے سنا ہے جس کی کوئی بیٹی ہو، اس کو ادب سکھائے اور اسکی تربیت کرے، اس کو علم سکھائے اور اچھی تعلیم دے اور اللہ تعالیٰ نے اس کو جو نعمتیں دی ہیں ان نعمتوں میں سے اس پر وسعت کرے تو وہ بچی اس کے لئے دوزخ سے رکاوٹ بن جائے گی۔ (المعجم الکبیر للطبرانی 10295)

Due to its importance Imam Bukhari created a whole chapter of his famous Hadith Book جامع البخاری شریف on the topic of importance of the education of girls بَابُ عِظَةِ الإِمَامِ النِّسَاءَ وَتَعْلِيمِهِنَّ" almost in the beginning of his book شریف بخاری Bukhari Shareef.

9. The setting a minimum age for marriage i.e an act which is “mobah” (permissible) and not absolutely mandatory (Fard) like marriage is in accordance with the injunctions of Islam, because such fixation of minimum age limit provides reasonable time period to girls to complete basic education at least, which normally helps in developing mental maturity (Rushd / رشد) in a person. That act of the legislature to fix a minimum age for marriage is also in accordance with injunctions of Islam as laid down in the Quran and Sunnah from the aspect of principles of goals of Shariah or Maqasid Al-Shariah (مقاصد الشریعہ) and other principles set out by the holy Quran and Sunnah according to which a wife is supposed to protect the rights, property and honor of her husband, and a husband is duty bound in Islam according to the injunctions of the Holy Quran and Sunnah to protect the rights, property and honor of his wife being Qawwam (قوام). In the light of principles of goals of Shariah or Maqasid al-Shariah (مقاصد الشریعہ) on the one hand according to which the protection of physical health as well as of the mental health of the citizen is the duty of a Muslim State, firstly, under the goal of protection of life (حفظ النفس) of its citizens and, secondly, under the goal of protection of intellect (حفظ العقل) of its citizens. Likewise, to block the means of harm or evil that may be attached to child marriage under the concept of Islamic law, called Sadd al-Dara’i (سدالزائع). According to the principle of Sadd-uz-Dara’i (سدالزائع) i.e. blocking means that cause harm, the State through legislation can take steps and set certain minimum thresholds for undertaking an act to protect that person or category of persons. Such steps taken by the State fall within the category of Masalaih Mursalah (مصلحتہ مرسلہ) i.e. the consideration of public interest.

10. In addition to the arguments made by the petitioner discussed hereinbefore, he raised another point with reference to opinion of some scholars as follows:

"عمر معین کر دینے سے یہ خرابی ہو گی کہ بہت سی لڑکیاں جن کے والدین ضعیف العمر ہوں گے اور چاہتے ہوں گے کہ اپنی بچیوں کا نکاح کسی اچھی جگہ اپنے سامنے کر دیں اور ایسی جگہ بھی میسر ہو جائے گی، مگر تعین عمر کی قانونی پابندی کی وجہ سے نکاح نہ کر سکیں گے ، اور رات دن اسی رنج و غم میں رہنے کی وجہ سے ان کی صحت اور دماغ پر تباہ کن اثر پڑے گا۔ اور اگر اسی حالت میں ان کا انتقال ہو گیا تو لڑکیاں بے وارث رہ جانے کی وجہ سے تباہ اور خراب حال ہو جائیں گی۔ اور اس خرابی کا حلقہ کم عمری کی شادی سے جو نقصان ہوتا ہے اس سے بہت زیادہ وسیع ہو گا۔

 بہت سے نادار والدین جو لڑکیوں کی پرورش کے مصارف کا بار برداشت نہیں کر سکتے ، اپنی کمسن لڑکیوں کا نکاح ایسے بچوں سے کر دیتے ہیں جن کے سر پرست کل یا بعض مہر ادا کر دینے پر خوشی سے تیار ہو جاتے ہیں اور لڑکی کے والدین وصول شدہ مہر کی رقم سے لڑکی کی پرورش و تعلیم کا انتظام کرنے پر قادر ہو جاتے ہیں۔ اگر کسی معین عمر تک نکاح سے قانونی ممانعت کر دی گئی تو بہت سی لڑکیوں کی پرورش اور تعلیم کی ایک ممکن صورت ناممکن یا قانونی جرم ہو جائے گی اور وہ فقر و فاقہ کا فی الحال شکار ہو جائیں گی یا جاہل رہ جائیں گی۔"

11. Although this point can be considered as relevant in some exceptional situations, but is not the main moot point in the petition. However, these questions are related to our society with some aspects in exceptional conditions and that can only be resolved properly by the elected representatives through legislation, if they want to. The


Provincial Government of Sindh, in this regard, is the relevant forum to discuss the issue to legislate a provision in this law to tackle genuine exceptional situations in the society. As a guidance, if the legislators so want to deal with such a situation in some of the Muslim states, there are legislations in this regard which we have referred in our earlier judgment (PLD 2022 FSC 1) as follows:

“13. There are many Islamic countries where such type of law is present wherein a minimum age for marriage for male and female is fixed, like in Jordan, Malaysia, Egypt and Tunisia, etc. However, in such countries according to their laws if in a specific or especial case there is an unavoidable circumstance or situation to solemnize a marriage before the age as set by the law then the family of that girl and boy must approach a specific authority made by the government allowing or disallowing such permission.”

The fixing of an age limit to enter into marriage by the State or a government, as is done in the impugned law, is not against the injunctions of Islam as laid down in the Holy Quran and Sunnah. The act of setting a minimum age limit for marriage and setting age for an adult eligible to solemnize marriage vide impugned Section 2(a) of the Sindh Child Marriages Restraint Act, 2013 is not against the injunctions of Islam as laid down in the Holy Quran and Sunnah.

12. Hence, for the reasons stated hereinabove and after examining the petition and hearing the petitioner at length, we are of the considered view that the petition is misconceived; hence, is DISMISSED in limine and the Shariat Misc. Applications No. 04-I of 2022 & 05-I of 2022 having become infructuous are hereby dismissed as such.

(A.A.K.)          Petition dismissed

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