What is the resistance to Sharia law in Pakistan?
It would be a uniform civil code for all and there would hardly be any problem seeing that most Pakistanis are Muslim anyways.
The few minorities there are, am sure I've heard you guys discuss a Sharia codex for kafirs as well. They would be under that.
Is the resistance because of the sectarian angle (which Sharia)?
Or is it because of the source and its history (Lal Masjid)?
Or is it that Pakistani Muslims really don't want the Sharia itsel?
If its the last, then I see a problem.
Cheers, Doc
In theory , Pakistan already has Sharia. Since there are many provisions that ensure legislation is to be done according to the confinements of Islamic jurisprudence .
for example
227 Provisions relating to the Holy Qur'an and Sunnah.
(1) All existing laws shall be brought in conformity with the Injunctions of Islam as laid down in the Holy Quran and Sunnah, in this Part referred to as the Injunctions of Islam, and no law shall be enacted which is repugnant to such Injunctions. [Explanation:- In the application of this clause to the personal law of any Muslim sect, the expression "Quran and Sunnah" shall mean the Quran and Sunnah as interpreted by that sect.]
(2) Effect shall be given to the provisions of clause (1) only in the manner provided in this Part.
(3) Nothing in this Part shall affect the personal laws of non-Muslim citizens or their status as citizens.
Composition, etc. of Islamic Council
(1) There shall be constituted within a period of ninety days from the commencing day a Council of Islamic Ideology, in this part referred to as the Islamic Council.
(2) The Islamic Council shall consist of such members, being not less than eight and not more than [twenty] , as the President may appoint from amongst persons having knowledge of the principles and philosophy of Islam as enunciated in the Holy Quran and Sunnah, or understanding of the economic, political, legal or administrative problems of Pakistan.
(3) While appointing members of the Islamic Council the President shall ensure that:
(a) so far as practicable various schools of thought are represented in the Council;
(b) not less than two of the members are persons each of whom is, or has been, a Judge of the Supreme Court or of a High Court;
(c) not less than [one-third] of the members are persons each of whom has been engaged, for a period of not less than fifteen years, in Islamic research or instruction; and (d) at least one member is a woman.