How would one justify the bail of Mawlana Aziz from a Supreme Court where appeal has been declared ANTI-ISLAMIC by the Deviant Sufi Muhammad and I wonder where have gone Mr Ansar Abbasi and his love of Restoration of Free Judiciary [in view of Mullah Sufi – a kind of Kufr]. Mawlana Aziz of Lal Masjid Brigade should reject his own bail in view of Grear Fiqh Sufi Muhammad’s Declaration that SC of Pakistan is Anti Islamic. Which Islam should we follow? Ansar Abbasi’s, Sufi Muhammad’s, Iftikhar Chaudhry’s or the real Islam [please pick the interpretation]. Two news from the same newspaper
1 – SC grants bail to Maulana Aziz in library case By Sohail Khan Thursday, April 16, 2009
QUOTES FROM THE NEWS LINKS [Details are at the end of my post with complete news] [1]
“QUOTE”
Senior journalist returns plot to government Saturday, April 18, 2009: ISLAMABAD: A senior journalist has returned a plot allotted to him by the Punjab Government, saying, it was a hurdle in his way to write objectively about the government and was a burden on his conscience. Editor Investigations of The News Ansar Abbasi has written a letter to the chief minister Punjab surrendering his plot allotted to him through the Punjab Journalist Housing Foundation. [1]
“UNQUOTE”
Its an old trick to get popularity i.e. first write the letter for returning the plot and then use your position as Editor Investigation, The News International for filing the News Report to show the world that Ansar Abbasi is ACTUALLY A SAINT IN THE GUISE OF A JOURNALIST. I wonder why this news was not published in other Newspapers and why the hell the same News International where in Sunday Magazine pictures of Unveiled Women are published on regular basis [where is the Shairah of Ansar Abbasi] why dont Ansar Abbasi file news against the Female Journalists working in the News International/GEO TV/Jang Group of Newspaper without observing a proper veil.
Showing Off your piety is the most detested act in Islam and Prophet Mohammad [PBUH] declared it a Kind of Shirk Polytheism. This news filed at the behest of Ansar Abbasi is nothing but a cheap show of diverting negative comment and criticizm aimed at him:
SHOW OFF AND ISLAM [Favourite Religion of Ansar Abbasi]
Instead of showing off and exploiting the name of Islam and name of Prophet Mohammad [PBUH] Ansar Abbasi should have read two of his [PBUH] precious Hadith on Showing Off [Riyakari – Shirk Asgher – Minor Polytheism]. Let me quote a Quranic verse and Hadith on this Riya [Showoff] in which you are indulged in the name in the of Islam.
فَوَيْلٌ لِّلْمُصَلِّينَ
Ah, woe unto worshippers
الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
Who are heedless of their prayer;
الَّذِينَ هُمْ يُرَاؤُونَ
Who would be seen (at worship)
[AL-MAUN (SMALL KINDNESSES, ALMSGIVING, HAVE YOU SEEN)- Chapter 107 – Verse 4, 5, and 6]
On Justice Bilal Case of IHC’s story of Mr Ansar Abbasi:
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
Woe to every (kind of) scandal-monger and-backbiter,
[AL-HUMAZA (THE TRADUCER, THE GOSSIPMONGER) Chapter 104 – Verse 1]
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord. [AL-KAHF (THE CAVE) Chapter 18 – Verse 110]
1 – On the authority of Abu Hurairah (May Allah be pleased with him) in a marfoo’ form, the following Qudsi narration: “I am Independent of all the partners (ascribed to me). Whoever performs a deed while associating partners with Me, I will leave him and his Shirk.” [Sahih Muslim]
2 – It is reported that the Prophet Mohammad (PBUH) said: “Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: “It is ar-riyaa.
On the authority of Abu Sa’eed Al-Khudri (ra ), in a marfoo’ form, it is reported: “Shall I not tell you what I fear for you more than Al-Maseeh Ad-Dajjaal?” They replied: “Yes.” He (saas ) said: “It is hidden Shirk such as when a person stands in prayer and he improves his prayer when he knows that others are watching.” (Narrated by Imam Ahmad)
Allah’s Messenger Prophet Mohammad (PBUH) informs us in this Hadith that he worries for his Ummah and fears for them Al-Maseeh Ad-Dajjaal, but that more than this, he fears for them hidden Shirk, which is riyaa`; this is because the danger of Al-Maseeh Ad-Dajjaal is confined to a specific time, while the danger of riyaa` is present at all times and in all places and because riyaa` is hidden and its power of seduction is great and it is difficult to free oneself from its grip. In addition, it leads to showy, ostentatious behaviour, self-glorification, self-promotion, all of which appeal to the weaknesses in man.
3 – On the authority of Abu Hurayrah (May Allah be pleased with him), who said: I heard the Messenger of Allah, Prophet Mohammad (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Muslim, Tirmidhi and Nasa'i]
1 – Senior journalist returns plot to government By our correspondent Saturday, April 18, 2009 [1]
ISLAMABAD: A senior journalist has returned a plot allotted to him by the Punjab Government, saying, it was a hurdle in his way to write objectively about the government and was a burden on his conscience.
Editor Investigations of The News Ansar Abbasi has written a letter to the chief minister Punjab surrendering his plot allotted to him through the Punjab Journalist Housing Foundation. In his letter he pointed out that a few professions in Pakistan enjoyed the privilege of getting plots while the poor people can only dream of a home. He has asked the CM to cancel all the allotments made at throwaway prices to all the privileged classes.
Mr Abbasi said he failed to understand as to why a few selected classes of the society including Army officers, civil servants, judges, journalists and, in certain cases, parliamentarians are entitled to get state-land on negligible prices. Each one of these class is influential and well-connected. It means that the policymakers and governments in Pakistan have focused on a few selected classes while for poor and needy there are only rhetoric and mere lip service.
“The media is considered a watchdog for any society. We are supposed to point out the loopholes in the government policies for safeguarding public money and greater public interest. But I wonder if we too get ourselves involved into dirty plot politics, who would safeguard the greater public interest and the interest of tens of millions of those, who are shelterless, jobless, needy and poor, who perhaps deserve far more than those for whom the floodgates of the taxpayers’ money see no limit,” the letter said.
He has also sent a copy of the letter to the Federal Information Minister Qamar Zaman Kaira with the hope that the federal government would also stop this institutionalised loot and plunder of state resources especially his ministry’s unending recommendations to the federal housing foundation for allotment of expensive plots to a few journalists. [1]
Jamat-e-Islami [when JI was part of MMA and sharing power with General Musharraf’s Q League and PPP Sherpao] presented a Bill called Hasba Bill to enforce Islam in Pakistan and that bill was presented during General Musharraf’s Government and that Bill was rejected by CJ Iftikhar Mohammad Chaudhry [when he was serving General Musharraf in 2005] and that too on the appeal of General [The Martial Law Administrator] Pervez Musharraf. General Musharraf was party to the case. Two opinion/stands can hardly be correct at the same time, either MMA’s Islamic Hasba Bill was Un-Islamic or CJ Iftikhar Mohammad Chaudhry was against Islamic Shariah. If JI was honest then why the same JI is now participating in the Lawyers Long March and by doing so they are accepting that Pakistan must be run on Secular Basis through Anglo Saxon Law and Anglo Saxon Courts. CJ Iftikhar Mohammad Chaudhry and Co. by accepting such Islamo fascists like JI amidst the Secular Legal Mind, is basically compromising with his own decision which he had given against the Deviant Religious Right Wing of Pakistan. By the way why the so-called Epitome of Justice Iftikhar Mohammad Chaudhry is even accepting cooperation from one of the party [Jamat-e-Islami] who gave Pakistan the Gift of Unconstitutional LFO and 17 Constitutional Amendment which had given blanket to the Unfirom and every wrong wrong and unconstitutional step of a Military Dictator General Musharraf.
If Hasba Bill was right then why did the JI accepted the SC Decision and if it was wrong then why Hasba Bill was presented at all and if both the statement are wrong then what was the need to exploit the name of Islam to get some vote. Read the past history
LAHORE: Jamaat-e-Islami (JI) Amir, Qazi Hussain Ahmad has declared that his party would fully participate in the lawyer’ long march and sit-in. A delegation headed by Supreme Court Bar Association (SCBA)’s president, Ali Ahmad Kurd and comprised of Chaudhry Aitzaz Ahsan, Hamid Khan and Justice (Retd.) Tariq Mahmud called on JI Chief at Mansoora here.
Qazi Hussain Ahmad talking to the lawyers said that JI would play the front role in lawyers’ long march. SCBA president, Ali Ahmad Kurd urged on JI for extending all out support to the lawyers’ community for making their sit-in successful. He said that the lawyers would stage sit-in until the reinstatement of deposed chief justice. It may be recalled that the ML-N chief, Nawaz Sharif yesterday had also announced his party’s full participation in long march and sit-in.
Hasba bill infringes personal freedom: SC By Nasir Iqbal
ISLAMABAD, Aug 31: The Supreme Court on Wednesday ruled that the state cannot enforce any religious obligation stipulated by Islam, except Sallat (prayers) and Zakat. Authored by Chief Justice of Pakistan Justice Iftikhar Mohammad Chaudhry, a 106-page detailed judgment, said that Islamic jurists were unanimous on a point that though zakat was seriously enforced by Hazrat Abu Bakar but for sallat, the only way was through “Taleem” (education), “Tableegh” (preaching) and “Targheeb” (persuasion).
The court agreed that private life, personal thoughts and individual beliefs of citizens could not be allowed to be interfered with and held that under the Hasba Bill, the NWFP Assembly had conferred judicial powers on “Mohtasib” (ombudsman) not only to inquire into cases of maladministration of government agencies but also religious and personal affairs of individuals and blocking powers of judicial review by civil and criminal courts.
On August 4, a nine-member Supreme Court bench had declared several clauses of the Hasba bill relating to powers of the mohtasib as contrary to the constitution and had advised the NWFP governor not to give his assent to the controversial law.
The unanimous short-order was announced after four-day hearing on a reference filed by President General Musharraf against the bill under the advisory jurisdiction of the court.
Instead of showing haste, the NWFP government should have studied in depth all the reports of the Council of Islamic Ideology (CII) before moving the Hasba bill in the assembly, under which discretionary powers have been conferred on mohtasib to create a new offence in consultation with the provincial advisory council, the CJ observed in the detailed judgment.
About mohtasib’s powers to remove causes of dereliction in performance and proper arrangements of Eidain and Friday prayers, the CJ observed that offering of prayer was a personal obligation on an individual being the Haqooq Allah.
Religiously, mohtasib is not authorized to check negligence or disregard of a person who abandons sallat. Allowing such interference by mohtasib would deny an individual’s right of freedom to profess religion, the CJ said.
It is therefore not correct to suggest that the Hasba bill is in accordance with Islam and if the legislation is accepted and made into law, then a citizen who is held responsible for dereliction will be liable to six-month punishment on the hukumnama (order) of the mohtasib when Sharia does not mandate imposition of penalties on vague offences.
The only objective behind making available Hasba police to mohtasib is to strengthen the arms of mohtasib, to implement his hukumnama by force, if need be, the CJ said.
Under the law, mohtasib would also have direct interference/access in the family functions in the garb of discouraging extravagance at the time of marriages and other family functions, thus interfering in personal life, freedom of assembly, liberty, dignity and privacy, which is strictly prohibited in Islam.
Tracing the history, the CJ recalled that the institution of the office of Hasba did not exist at the time of the Holy Prophet (PBUH) and the Khulfa-e-Rashideen. Initially the office of “Amil-al-suk” was created by “Ummayyads” to regulate markets, but later it was expanded into the office of the mohtasib by the “Abbasids.”
History reveals that the term mohtasib was used during the Khilafat of Qazi Mamoon-ur-Rashid when mohtasib used to look after the market business in addition to his religious duties like to reform social life. During the period, the duties of the mohtasib was to inspect instruments of the scales of weights and measures, which were so complicated that the people could be easily deceived. In addition, their duties include keeping vigilant eye over shortcomings and dishonesty that could be committed during preparation and sale of commodities.
The judgment also explained that by declaring some sections of the bill as unconstitutional does not mean that leftover sections have been declared in accordance with the constitution. Their constitutionality remains open to be questioned, which can be upheld or struck down as or when challenged before a competent forum.
Meanwhile Justice Sardar Mohammad Raza Khan in his separate note expressed reservations on the definition of Aalim (scholar) in the Hasba bill and held that the definition was discriminatory and restricted to only one school of thought.
WASHINGTON, July 17: NWFP Chief Minister Akram Khan Durrani has said that he will accept any decision the Supreme Court of Pakistan may take about the controversial Hasba bill, denying reports that he vowed to “wreak havoc” if his democratically elected government was toppled.
“We live in a country and we accept the courts of that country,” said Mr Durrani while talking to Dawn in Washington.
“Do you think we will declare war on the government? No, we are all law-abiding citizens.”
The NWFP chief minister, who is visiting Washington at the invitation of a Christian inter-faith group called Group for Global Engagement, said the MMA had always respected “the laws and courts of Pakistan and we will continue to do so.”
“Even if the court rejects the Hasba bill?” he was asked. “Whatever decision the Supreme Court takes, we will accept it,” he replied.
Mr Durrani also rejected claims that if made into a law, the Hasba Act would lead to the creation of parallel police and judicial systems in Pakistan.
“There is no such proposal in the Hasba bill. People given the task of implementing this bill will have no judicial power,” he said.
Mr Durrani said the NWFP government does not plan to recruit a new force to implement this proposed law. “We will take people from the present police force. There will be no new recruitment.”
“But you also say that our police are corrupt, if you give such sweeping powers to the same police will they not make life miserable for the ordinary people,” he was asked. “No, because there are no sweeping powers in the Hasba bill,” he responded.
Mr Durrani said people chosen to implement the Hasba bill will only have the power to recommend whatever action they deem necessary against an official or a politician they think is corrupt.
“And who will take that action?” he was asked. “The courts,” he said. “The recommendation will be sent to the courts which may accept or reject it.”
“Does it mean that you will create special Hasba courts?” “No, there will be no special courts. All recommendations will go to the existing courts and they will make the final decision.”
He said the MMA government was only trying to strengthen the jirga system that already exists in Pashtoon society, “we are not doing anything new.”
“But the jirgas have judicial powers,” he was reminded. “Only in the tribal areas, not in the settled areas,” he said.
PESHAWAR, July 15: The following is the full text of the Hisba bill passed on July 14 by the NWFP Assembly: Preamble: Whereas sovereignty over the entire universe belongs to Almighty Allah alone and the authority to be exercised by the people of Pakistan through their chosen representatives within the limits prescribed by him is a sacred trust;
And whereas implementation of Islamic way of life revolves around Amer-Bil-Maroof and Nahi-Anil-Munkir and to achieve this objective it is necessary, apart from other steps, to establish an institution of accountability, which could keep a watch on securing legitimate rights of various classes of the society, including females, minorities and children and to protect them from emerging evils and injustices in the society;
And whereas it is further necessary from the accountability point of view to extend the authority of Mohtasib to government’s administration and offices in order to have a check upon injustices, abuse of powers and other similar excesses;
It is hereby enacted as follows:
1: Short title, extent and commencement—(1) This Act may be called the North-West Frontier Province Hisba Act, 2005.
(2) It shall extend to whole of the North-West Frontier Province.
(3) It shall come to into force at once.
2: Definitions.—In this Act, unless the context otherwise requires,—
(a) “Agency” means a department, commission or any office of Provincial Government, a corporation or similar other institution which the Provincial Government may have established or which may be working under its control, but does not include the high courts and the courts working under its administrative control.
(b) “Amer-Bil-Maroof” means fulfilling the obligations of enjoining the good as laid down in Holy Quran and the Sunnah;
(c) Competent Court: Competent court means court established under CPC 198.
(d) “Expert Lawyer” means a lawyer having at least ten years experience in the profession of advocacy;
(e) “Government” means the Government of the North-West Frontier Province;
(f) Governor means governor of NWFP.
(g) High Court means the Peshawar High Court, Peshawar,
(h) “Hisba Police” means the police force deputed to work for the purposes of this Act from time to time;
(i) “maladministration” includes all such decisions, processes, recommendations, acts and deficiencies which-
(j) is contrary to law, rules or regulations or is a departure from established practice or procedure, unless it is bonafide and for valid reasons; or
(k) is perverse, arbitrary, unreasonable, unjust, biased, oppressive or discriminatory; or
(l) is based on irrelevant grounds; or
(m) involves the exercise of powers or the failure or refusal to do so, for corrupt or improper motives, such as bribery, jobbery, favouritism, nepotism and administrative excesses; or
(o) amounts to negligence, inattention, delay, incompetence, inefficiency and inaptitude in the administration or discharge of duties and responsibilities;
(p) “Mohtasib” means the mohtasib of the province or, as the case may be, the mohtasib of a district, appointed under this Act;
(q) “Nahi-Anil-Mukir” means fulfilling the obligations of forbidding the evil as required by the Holy Quran and Sunnah and all other matters which the mohtasib, in the light of the Holy Quran and Sunnah, determines in consultation with the Council of Advisors;
(r) “Office” means the office of mohtasib of the North-West Frontier Province;
(s) “Prescribed” means prescribed by rules made under this act;
(t) “Province” or “Province of Sarhad” means the North-West Frontier Province;
(u) “Provincial Advisory Council” means the Council established under this Act;
(v) “Public servant” shall mean the person defined in section 21 of the Pakistan Penal Code, 1860;
(s) “Religious scholar” means the holder of the certificate of Shahadat-ul-Aalmliah from any institute recognized by government, who has also passed the Secondary School Certificate Examination from a Board of Intermediate and Secondary Education recognised by government;
(t) “Staff” means an employee or office commissioner, elected/nominated co-worker, advisor, expert, subordinate, officer, liaison officer, etc, of an Agency.
3. Appointment of Mohtasib.—(1) There shall be a Mohtasib for the North-West Frontier Province, who shall be appointed by the Governor of the North-West Frontier Province in consultation with the chief minister of the province. (2) A mohtasib shall be a person who is a qualified religious scholar and is eligible to be appointed as judge of the Federal Shariat Court. (3) Before entering upon office, the mohtasib shall take an oath before the chief minister in the form set out in the Schedule. (4) The mohtasib shall, in all matters, perform his functions and exercise his powers independently, honestly and diligently and all executive authorities throughout the province shall act in aid of the mohtasib.
4. Tenure.—(1) The tenure of the office of the mohtasib shall be four years but the competent authority may extend the term of his tenure.
(2) The Mohtasib may, at any time, resign from his office by tendering resignation in writing.
5. Mohtasib not to hold office of profit, etc —- (1) The Mohtasib during his appointment shall not hold any office of profit or enter into any profession carrying the right to remuneration.
(2) The Mohtasib, during a period of two years after his retirement, shall not be eligible to contest election of the National or a Provincial Assembly.
6. Terms and conditions of service.—- (1) The provincial Mohtasib shall be entitled to the same privileges, allowances and pay as are admissible to a Judge of the Federal Shariat Court.
(2) A District Mohtasib shall be entitled to the privileges, pay and allowances as are admissible to a Sessions Judge.
(3) A Mohtasib may be removed from office on the ground of misconduct or of being incapable of properly performing the duties of his office by reason of physical or mental incapacity and in this context will be served with a notice in advance. If in the opinion of the Mohtasib the reasons of his removal are not based on facts, he shall be entitled to challenge the bona fide of the notice before the Peshawar High Court, which shall be heard by a Division Bench of the said Court; provided that if no hearing date is fixed for ninety days from the date of approaching the Court, then it shall be deemed that the notice of removal has become effective.
(4) In case a Mohtasib applies for hearing of his case under sub-section (3), he shall forthwith cease to function as Mohtasib.
(5) Where a Mohtasib has been removed on the ground of misconduct, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any government Department or to become a member of National Assembly or a Provincial Assembly.
7. Acting Mohtasib — (1) If the Provincial Mohtasib, for any reason such as leave, etc. is unable to attend his office, the competent authority shall direct any District Mohtasib to act as Provincial Mohtasib.
(2) if the office of the Provincial Mohtasib becomes vacant for any other reason, Government shall appoint an acting Provincial Mohtasib.
8. Delegation of Powers to District Mohtasib.—The Provincial Mohtasib shall, in the prescribed manner, be competent to delegate his power to a District Mohtasib in writing.
9. Appointment of staff and terms of employment—(1) Government shall determine the terms and conditions of service and pay and allowances in respect of the staff members of the Mohtasib.
(2) A district Mohtasib shall take oath of office before the Provincial Mohtasib in the form set forth in schedule ‘B’.
10. Power and duties of Mohtasib—-The Mohtasib shall, on a written or oral complaint of any person, or on reference from the High Court, the Supreme Court or the Provincial Assembly, or suo moto, shall have the authority to- (a) Enquiries into the allegations of maladministration against any agency or its employees; (b) Protect/watch the Islamic values and etiquettes; (c) Watch the media established by Government or working under the administrative control of Government to ensure that its publications are useful to the purpose of upholding Islamic values; (d) Forbid persons, agencies and authorities working under the administrative control of government to act against Shariah and to guide them to good governance; (e) Formulate such directives and principles which may help in making the conduct of authorities working under this section to be effective and purposeful; and (f) Extend to the provincial administration in discharging its functions smoothly and effectively; provided that the Mohtasib shall not interfere in any matter which is sub-judice before a court of competent jurisdiction or which relates to external affairs of Pakistan or the relations or dealings of Pakistan with any foreign state or Government or relates to or is connected with the defence of Pakistan or any part thereof, the Military, Naval and Air Forces of Pakistan or the matters covered by laws relating to these forces.
11: Procedure and evidence—-(1) A complaint shall be made in writing or orally by the person aggrieved or, in case of his death, by his legal heirs, to the Mohtasib, which may be delivered personally to the Mohtasib himself or his concerned member of staff or by post, Email or Fax, etc.
(2) Where the Mohtasib proposes to conduct an investigation, he shall issue to the principal or subordinate office of the Agency concerned a notice calling upon it to make reply to the allegations made. If no reply is received within a reasonable time from the concerned Agency or the officer under its control competent to give reply, the Mohtasib shall initiate investigation proceedings, which will be informal, but in special circumstances, the Mohtasib may adopt such procedure as he considers appropriate for such investigation. The Mohtasib shall, in accordance with the rules made under this Act, pay expenses and allowances to the affected parties or the witnesses produced by them. The Mohtasib shall be empowered to check or cause to be checked through his employees the official records of the concerned Agency; provided that such documents do not pertain to state secret documents. Where the Mohtasib, with respect to any complaint, does not consider it appropriate to take any action, he shall inform the complainant. The Mohtasib shall regulate the procedure for the conduct of business under, or the exercise of powers coffered by, this Act.
12. Implementation of orders, etc—-(1) On completion of the action in relation to a complaint, the Mohtasib shall have the power to issue directive to the competent officer of the Department concerned for its implementation and may, at the same time, take up such steps as considers expedient. The concerned Agency within the time limit mentioned in the directive, inform the Mohtasib about the action taken in that behalf, failing which the concerned Agency or competent officer will render itself or himself, as the case may be, to the following actions:
(a) One or more actions under the North-West Frontier Province Removal from Service (Special Powers) Act, 2000.
(b) In case of non-cooperation with the Mohtasib or his staff during investigation, action for interference in smooth functioning of Government.
(2) The Mohtasib shall, for the purpose of this Act, have the same powers as are vested in a Civil Court under the Code of Civil Procedure, 1908 (V of 1908), in respect of the following matters, namely:
(a) Summoning and enforcing the attendance of parties and examining him on oath;
(b) Compelling the production of documents; and
(c) Receiving evidence on affidavits.
(3) Where the Mohtasib is satisfied in respect of a complaint under consideration that any functionary of Government has committed a cognizable offence or a civil suit can be instituted against him, he shall direct the concerned Agency to initiate action as aforesaid in accordance with law.
13. Access to documents.—- The Mohtasib, any member of his staff or a member of Hisba Force, authorised in this behalf, shall have the right to enter into any office of Government for investigation and examine and take copies of documents during such investigation; provided that if any document is taken into possession from the records, he shall give a receipt thereof as a token of such possession.
14. Contempt of Mohtasib.— (1) In respect of contempt of Court, the Mohtasib shall have the same powers as are vested, under Contempt of Court, 1976, in the High Court;
(a) Hinders or become a source of hindrance in the smooth proceedings before the Mohtasib or does anything causing difficulties in the completion of such proceedings;
(b) Give such statement which defames Mohtasib, or any of his officer or representative;
(c) Acts in a manner which, in relations to proceedings before the Mohtasib, influence the mind of the Mohtasib to take a partial decision; or
(d) Acts in a manner which, any law for the time being in force, falls within the definition of contempt; provided that any comments made in good faith and in the public interest on any act or on report of the Mohtasib or his staff or representative shall not be treated as contempt.
(2) The aggrieved against any order of the Mohtasib under section (1) may, within 30 days of such order, appeal in the High Court which shall be heard by a Division Bench of the said court.
15. Provincial Advisory Council.— The Provincial Mohtasib, under his chairmanship, shall establish a Provincial Advisory Council, consisting of –
(a) two Ulema of repute;
(b) two senior advocates from Bar;
(c) two representatives of Government in PBS-20.
16. Meetings of Provincial Advisory Council.—The Provincial Advisory Council shall, for purpose of consultations, meet at such times and at such places as the Provincial Mohtasib may, from time to time, direct.
(2) Unofficial members of the Advisory Council shall be entitled to such honoraria as the Mohtasib may, with the approval of government, determine.
17. District Mohtasib.—
(1) The Provincial Mohtasib may, for a district or for more than one district, appoint a District Mohtasib.
(2) A person qualified to become a non-official member of the Provincial Advisory Council shall be eligible for appointment as a District Mohtasib.
(3) The tenure of a District Mohtasib shall be four years.
(4) In case of appointment of a District Mohtasib for more than one district, the Provincial Mohtasib shall determine the district where central office of such District Mohtasib shall take place.
(5) A district Mohtasib, before entering his office, shall take oath in the Form in Schedule B before the Provincial Mohtasib.
(6) A District Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a District and Session Judge.
(7) A District Mohtasib may be removed from the office by the Provincial Mohtasib on the ground of corruption or of being incapable of properly performing his duties of office by reason of physical or mental ability. In such case he shall be served with a show-cause notice, which will be replied to by the District Mohtasib within seven days from the date of service.
(8) On failure of the District Mohtasib to reply within the stipulated period or the reply being found un-satisfactory, the order of removal of the District Mohtasib may be issued by the Provincial Mohtasib.
(9) The District Mohtasib, on his removal from office under sub-section (8), may, within 30 days of the order, appeal in the High Court.
(10) When a District Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any Government Department or to become a member of the Parliament or a Provincial Assembly or a Local Government.
18. Delegation of Powers.—The Provincial Mohtasib may, in writing, delegate his powers to a District Mohtasib for a period of three months and subject to such restriction as may be specified therein.
19. District Advisory Council.—
(1) As soon as may be after appointment of a District Mohtasib, he shall establish a District Advisory Council, consisting of at least five members under his chairmanship, of whom one shall be a religious scholar, one a law graduate, one a respectable resident of district concerned and one a district officer of Provincial Government.
(2) The District Advisory Council shall advise on matters which are referred to it, from time to time, by the District Mohtasib concerned.
20. Tehsil Mohtasib.—
(1) A District Mohtasib, with the permission of the Provincial Mohtasib, may appoint as many Tehsil Mohtasib as the need may be.
(2) A person qualified to become a District Mohtasib shall be eligible for appointment as Tehsil Mohtasib.
(3) The tenure of the Tehsil Mohtasib shall be four years.
(4) In case of appointment of a Tehsil Mohtasib for more than one Tehsil, the District Mohtasib concerned shall determine the Tehsil where central office of such Tehsil Mohtasib shall take place.
(5) A Teshil Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a Civil Jude.
(6) A Tehsil Mohtasib may be removed from office by the District Mohtasib concerned on the ground of corruption or being incapable of properly performing his duties of office by reason of physical or mental inability. In such a case he shall be served with a show-cause notice, which shall be replied to by the Tehsil Mohtasib within seven days from the date of service.
(7) On failure of the Tehsil Mohtasib to reply within the stipulated period or the reply being found unsatisfactory, the order of removal of the Tehsil Mohtasib may be issued by the District Mohtasib concerned.
(8) The Tehsil Mohtasib, on his removal from office under sub-section (7), may within 30 days of the order, appeal to the Provincial Mohtasib, whose decision thereon shall be final.
(9) Where a Tehsil Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of three years from the date of his removal, to be appointed in Government Department or to become a member of Parliament or a Provincial Assembly or a Local Government.
21. Acting Tehsil Mohtasib.—
(1) If a Tehsil Mohtasib, for any reason, is unable to attend his office temporarily, the District Mohtasib concerned shall direct any other Tehsil Mohtasib to act as Tehsil Mohtasib to perform his duties in addition to his own duties.
(2) If the office of a Tehsil Mohtasib becomes vacant for any reason, the District Mohtasib concerned shall direct any Tehsil Mohtasib to act as Tehsil Mohtasib of the Tehsil concerned till appointment of new Tehsil Mohtasib for the Tehsil.
(3) No Acting Tehsil Mohtasib shall, in any case, be appointed for a period of more than three months.
22. Delegation of Power to a Tehsil Mohtasib.—A District Mohtasib shall, in the prescribed manner, be competent to delegate his powers to a Tehsil Mohtasib of his District in writing.
23. Special Powers of Mohtasib.—Without prejudice to the powers conferred by section 10, the Mohtasib shall have the following powers:
(i) To monitor adherence of moral values of Islam at public places;
(ii) To discourage exhibition of extravagance, particularly at the time of marriages and other family functions;
(iii) To follow code of Islam in giving dowry;
(iv) To discourage beggary;
(v) To monitor adherence of Islamic values and its respect and regard at the times of iftar and traveh;
(vi) To discourage entertainment shows and business transaction at the time of Eids and Friday prayers around mosques where such prayers are being held;
(vii) To remove causes of dereliction in performance and proper arrangement of Eid and Friday prayers;
(viii) To discourage employment of under-age children;
(ix) To remove unnecessary delay in discharge of civil liability which is not disputed between the parties;
(x) To prevent cruelty to animals;
(xi) To remove causes of negligence in maintenance of mosques;
(xii) To observe decorum of Islam at the time of Azan and Fardh prayers;
(xiii) To prevent misuse of loud-speakers and sectarian speeches;
(xiv) To discourage un-Islamic and inhuman customs;
(xv) To check the tendency of indecent behaviour at public places including harassment of women;
(xvi) To eradicate the deal as profession in Taweez, palmistry, magic, etc;
(xvii) To protect the rights of minorities, particularly to regard the sanctity of their religious places and sites where they perform their religious ceremonies;
(xviii) To eliminate un-Islamic traditions, which affect the rights of women, particularly taking measures against their murders in the name of Honour, to remove the tendency of depriving them of their right of inheritance, to eliminate the tradition of Cirri, and to protect their rights guaranteed by Sharia and law;
(xix) To monitor weight and measures and eliminate adulteration;
(xx) To eliminate artificial price hike;
(xxi) To protect government properties;
(xxii) To eliminate bribery from government offices;
(xxiii) To incite feeling of service to people at large amongst government functionaries;
(xxiv) To advise those who are found to be disobedient to their parents;
(xxv) To perform any other functions which the Provincial Mohtasib determines from time to time in consultation with the Advisory Council;
(xxvi) To mediates amongst parties and tribes in matters pertaining to murders, attempts to murder and similar other crimes threatening to law and order situation.
24. Public Servant.—The Mohtasib and all his staff including Hisba Force shall be deemed to be public servant within meaning of section 21 of the Pakistan Penal Code, 1860 (XLV of 1860).
25. Restriction.–-
(1) No court or authority shall be competent to question the legal status of the proceedings before a Mohtasib.
(2) No court or authority shall have the power to pass any injunction or any interim or a stay order with regard to any matter under consideration of the Mohtasib.
(3) No suit or legal proceeding shall lie against the Mohtasib or his staff for anything in good faith done or intended to be done.
26. Hisba Police.—A mohtasib will be provided with requisite police force to enable him to conduct his affairs under this Act.
27. Conciliation Committee.—
(1) The Provincial Mohtasib in consultation with the District Advisory Council, shall establish a conciliation committee, at police station level, that consists of
(i) Two religious scholars of repute,
(ii) A local lawyer,
(iii) A minority representative from the area,
(iv) A respectable local resident, and
(v) Station House Officer or his nominee
(2) A District Mohtasib may terminate the membership of any committee member, after consultation with the Advisory Council.
28. Offences to be Non-Cognizable.— Defiance of the order of the concerned Mohtasib in the performance of his duties under section 23 of this Act shall be non-cognizable offence punishable with imprisonment for a term of six month and a fine up to 2000 rupees.
29. Power to Make Rules.—Government from time to time makes rules for carrying into effect the provision of this Act.
30. Over-riding effect.—The provisions of this Act, to the extent provided hereunder, shall have over-riding effect vis-a-vis any other law for the time being in force.
31. Removal of Difficulties.—Government may, by notification in the official Gazette, remove any difficulty or hindrance in connection with the implementation of the Act. ===============================
High Courts and Supreme Court were ‘Ghair Sharaiee’ institutions and going for appeal in ‘Ghair Sharaiee’ institutions was ‘Haram’. He said Darul Qaza could be approached in case of any reservations on our verdicts, but the final decisions of Darul Qaza not allowed to be challenged in the High Courts and Supreme Court.
And where is ‘civil society’, where are the lawyers? They motor-marched for the independence of the judiciary. Why are they comatose when it comes to the imposition of a parallel judiciary by a supine parliament? The fearsome Muslim Khan of the Taliban may have threatened the lives of those who oppose the infamous Nizam-i-Adl, but there should be some, other than Ayaz Amir and the MQM, who can show a bit of spunk. The press, at least some portions of it, are doing their bit and speaking up and out. Where is everyone else?
How would one justify the bail of Mawlana Aziz from a Supreme Court where appeal has been declared ANTI-ISLAMIC by the Deviant Sufi Muhammad and I wonder where have gone Mr Ansar Abbasi and his love of Restoration of Free Judiciary [in view of Mullah Sufi – a kind of Kufr]. Mawlana Aziz of Lal Masjid Brigade should reject his own bail in view of Grear Fiqh Sufi Muhammad’s Declaration that SC of Pakistan is Anti Islamic. Which Islam should we follow? Ansar Abbasi’s, Sufi Muhammad’s, Iftikhar Chaudhry’s or the real Islam [please pick the interpretation]. Two news from the same newspaper
1 – SC grants bail to Maulana Aziz in library case By Sohail Khan Thursday, April 16, 2009
High Courts and Supreme Court were ‘Ghair Sharaiee’ institutions and going for appeal in ‘Ghair Sharaiee’ institutions was ‘Haram’. He said Darul Qaza could be approached in case of any reservations on our verdicts, but the final decisions of Darul Qaza not allowed to be challenged in the High Courts and Supreme Court.
Yet the Correspondent of the same Newsgroup [The News International/Jang Group of Newspapers/GEOTV] and Editor Investigations Mr Ansar Abbasi has the audacity to lie blatantly and openly:
Govt still in control of Swat By Ansar Abbasi Thursday, April 16, 2009
ISLAMABAD: The Nizam-e-Adl Regulation (NAR) 2009 envisages no role whatsoever for the Taliban or the Tehrik-e-Nifaz-e-Shariat-e-Mohammadi (TNSM) in the running of the new justice system introduced there.
Contrary to the general perception that Swat has been surrendered to the Taliban and different sects of the religion and minorities would be at the receiving end under the new dispensation, the NAR 2009 clearly protects all Muslim sects and minorities from being tried under laws that do not match their respective faith.
Ansar Abbasi’s Confusion!!!
How would one justify the bail of Mawlana Aziz from a Supreme Court where appeal has been declared ANTI-ISLAMIC by the Deviant Sufi Muhammad and I wonder where have gone Mr Ansar Abbasi and his love of Restoration of Free Judiciary [in view of Mullah Sufi – a kind of Kufr]. Mawlana Aziz of Lal Masjid Brigade should reject his own bail in view of Grear Fiqh Sufi Muhammad’s Declaration that SC of Pakistan is Anti Islamic. Which Islam should we follow? Ansar Abbasi’s, Sufi Muhammad’s, Iftikhar Chaudhry’s or the real Islam [please pick the interpretation]. Two news from the same newspaper
1 – SC grants bail to Maulana Aziz in library case By Sohail Khan Thursday, April 16, 2009
http://thenews.jang.com.pk/top_story_detail.asp?Id=21550
2 – ‘Qazis’ verdict can’t be challenged in SC’ Thursday, April 16, 2009 : Sufi says appeals ‘tantamount to betrayal of Islam’
http://thenews.jang.com.pk/top_story_detail.asp?Id=21541
ANSAR ABBASI IS EXPOSED THROUGH HIS OWN REPORTING AND THROUGH HIS FELLOW JOURNALISTS IN HIS OWN NEWSPAPERS:
Ansar Abbasi, Black Mailing, Mudslinging & The News International
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-black-mailing-mudslinging.html
Ansar Abbasi, Swat Flogging, The News International and CJ Lahore High Court
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-swat-flogging-news.html
Ansar Abbasi, Nazir Naji, Nazir Laghari, Swat Flogging and The News International
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-nazir-naji-nazir-laghari.html
Ansar Abbasi, Shariah Court, Supreme Court and The News International
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-shariah-court-supreme.html
Ansar Abbasi Violates Islami Shariah, Politics of Plots & The News International.
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-violates-islami-shariah.html
QUOTES FROM THE NEWS LINKS [Details are at the end of my post with complete news] [1]
“QUOTE”
Senior journalist returns plot to government Saturday, April 18, 2009: ISLAMABAD: A senior journalist has returned a plot allotted to him by the Punjab Government, saying, it was a hurdle in his way to write objectively about the government and was a burden on his conscience. Editor Investigations of The News Ansar Abbasi has written a letter to the chief minister Punjab surrendering his plot allotted to him through the Punjab Journalist Housing Foundation. [1]
“UNQUOTE”
Its an old trick to get popularity i.e. first write the letter for returning the plot and then use your position as Editor Investigation, The News International for filing the News Report to show the world that Ansar Abbasi is ACTUALLY A SAINT IN THE GUISE OF A JOURNALIST. I wonder why this news was not published in other Newspapers and why the hell the same News International where in Sunday Magazine pictures of Unveiled Women are published on regular basis [where is the Shairah of Ansar Abbasi] why dont Ansar Abbasi file news against the Female Journalists working in the News International/GEO TV/Jang Group of Newspaper without observing a proper veil.
Showing Off your piety is the most detested act in Islam and Prophet Mohammad [PBUH] declared it a Kind of Shirk Polytheism. This news filed at the behest of Ansar Abbasi is nothing but a cheap show of diverting negative comment and criticizm aimed at him:
SHOW OFF AND ISLAM [Favourite Religion of Ansar Abbasi]
Instead of showing off and exploiting the name of Islam and name of Prophet Mohammad [PBUH] Ansar Abbasi should have read two of his [PBUH] precious Hadith on Showing Off [Riyakari – Shirk Asgher – Minor Polytheism]. Let me quote a Quranic verse and Hadith on this Riya [Showoff] in which you are indulged in the name in the of Islam.
فَوَيْلٌ لِّلْمُصَلِّينَ
Ah, woe unto worshippers
الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
Who are heedless of their prayer;
الَّذِينَ هُمْ يُرَاؤُونَ
Who would be seen (at worship)
[AL-MAUN (SMALL KINDNESSES, ALMSGIVING, HAVE YOU SEEN)- Chapter 107 – Verse 4, 5, and 6]
On Justice Bilal Case of IHC’s story of Mr Ansar Abbasi:
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
Woe to every (kind of) scandal-monger and-backbiter,
[AL-HUMAZA (THE TRADUCER, THE GOSSIPMONGER) Chapter 104 – Verse 1]
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
English Translation:
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord. [AL-KAHF (THE CAVE) Chapter 18 – Verse 110]
1 – On the authority of Abu Hurairah (May Allah be pleased with him) in a marfoo’ form, the following Qudsi narration: “I am Independent of all the partners (ascribed to me). Whoever performs a deed while associating partners with Me, I will leave him and his Shirk.” [Sahih Muslim]
2 – It is reported that the Prophet Mohammad (PBUH) said: “Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: “It is ar-riyaa.
On the authority of Abu Sa’eed Al-Khudri (ra ), in a marfoo’ form, it is reported: “Shall I not tell you what I fear for you more than Al-Maseeh Ad-Dajjaal?” They replied: “Yes.” He (saas ) said: “It is hidden Shirk such as when a person stands in prayer and he improves his prayer when he knows that others are watching.” (Narrated by Imam Ahmad)
Allah’s Messenger Prophet Mohammad (PBUH) informs us in this Hadith that he worries for his Ummah and fears for them Al-Maseeh Ad-Dajjaal, but that more than this, he fears for them hidden Shirk, which is riyaa`; this is because the danger of Al-Maseeh Ad-Dajjaal is confined to a specific time, while the danger of riyaa` is present at all times and in all places and because riyaa` is hidden and its power of seduction is great and it is difficult to free oneself from its grip. In addition, it leads to showy, ostentatious behaviour, self-glorification, self-promotion, all of which appeal to the weaknesses in man.
3 – On the authority of Abu Hurayrah (May Allah be pleased with him), who said: I heard the Messenger of Allah, Prophet Mohammad (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Muslim, Tirmidhi and Nasa'i]
1 – Senior journalist returns plot to government By our correspondent Saturday, April 18, 2009 [1]
http://www.thenews.com.pk/top_story_detail.asp?Id=21596
ISLAMABAD: A senior journalist has returned a plot allotted to him by the Punjab Government, saying, it was a hurdle in his way to write objectively about the government and was a burden on his conscience.
Editor Investigations of The News Ansar Abbasi has written a letter to the chief minister Punjab surrendering his plot allotted to him through the Punjab Journalist Housing Foundation. In his letter he pointed out that a few professions in Pakistan enjoyed the privilege of getting plots while the poor people can only dream of a home. He has asked the CM to cancel all the allotments made at throwaway prices to all the privileged classes.
Mr Abbasi said he failed to understand as to why a few selected classes of the society including Army officers, civil servants, judges, journalists and, in certain cases, parliamentarians are entitled to get state-land on negligible prices. Each one of these class is influential and well-connected. It means that the policymakers and governments in Pakistan have focused on a few selected classes while for poor and needy there are only rhetoric and mere lip service.
“The media is considered a watchdog for any society. We are supposed to point out the loopholes in the government policies for safeguarding public money and greater public interest. But I wonder if we too get ourselves involved into dirty plot politics, who would safeguard the greater public interest and the interest of tens of millions of those, who are shelterless, jobless, needy and poor, who perhaps deserve far more than those for whom the floodgates of the taxpayers’ money see no limit,” the letter said.
He has also sent a copy of the letter to the Federal Information Minister Qamar Zaman Kaira with the hope that the federal government would also stop this institutionalised loot and plunder of state resources especially his ministry’s unending recommendations to the federal housing foundation for allotment of expensive plots to a few journalists. [1]
Ansar Abbasi, Unveiled GEO TV Female Announcers/Newscasters/Hostess/Anchors & The News International.
http://chagataikhan.blogspot.com/2009/04/ansar-abbasi-unveiled-geo-tv-female.html
Shariah Court or Iftikhar Chaudhry’s Court.
Jamat-e-Islami [when JI was part of MMA and sharing power with General Musharraf’s Q League and PPP Sherpao] presented a Bill called Hasba Bill to enforce Islam in Pakistan and that bill was presented during General Musharraf’s Government and that Bill was rejected by CJ Iftikhar Mohammad Chaudhry [when he was serving General Musharraf in 2005] and that too on the appeal of General [The Martial Law Administrator] Pervez Musharraf. General Musharraf was party to the case. Two opinion/stands can hardly be correct at the same time, either MMA’s Islamic Hasba Bill was Un-Islamic or CJ Iftikhar Mohammad Chaudhry was against Islamic Shariah. If JI was honest then why the same JI is now participating in the Lawyers Long March and by doing so they are accepting that Pakistan must be run on Secular Basis through Anglo Saxon Law and Anglo Saxon Courts. CJ Iftikhar Mohammad Chaudhry and Co. by accepting such Islamo fascists like JI amidst the Secular Legal Mind,
is basically compromising with his own decision which he had given against the Deviant Religious Right Wing of Pakistan. By the way why the so-called Epitome of Justice Iftikhar Mohammad Chaudhry is even accepting cooperation from one of the party [Jamat-e-Islami] who gave Pakistan the Gift of Unconstitutional LFO and 17 Constitutional Amendment which had given blanket to the Unfirom and every wrong wrong and unconstitutional step of a Military Dictator General Musharraf.
If Hasba Bill was right then why did the JI accepted the SC Decision and if it was wrong then why Hasba Bill was presented at all and if both the statement are wrong then what was the need to exploit the name of Islam to get some vote. Read the past history
Three years later:
JI to participate in lawyers’ long march, sit-in
http://thenews.jang.com.pk/updates.asp?id=69220
Updated at: 1030 PST, Saturday, February 21, 2009
LAHORE: Jamaat-e-Islami (JI) Amir, Qazi Hussain Ahmad has declared that his party would fully participate in the lawyer’ long march and sit-in.
A delegation headed by Supreme Court Bar Association (SCBA)’s president, Ali Ahmad Kurd and comprised of Chaudhry Aitzaz Ahsan, Hamid Khan and Justice (Retd.) Tariq Mahmud called on JI Chief at Mansoora here.
Qazi Hussain Ahmad talking to the lawyers said that JI would play the front role in lawyers’ long march. SCBA president, Ali Ahmad Kurd urged on JI for extending all out support to the lawyers’ community for making their sit-in successful. He said that the lawyers would stage sit-in until the reinstatement of deposed chief justice. It may be recalled that the ML-N chief, Nawaz Sharif yesterday had also announced his party’s full participation in long march and sit-in.
Hasba bill infringes personal freedom: SC By Nasir Iqbal
September 1, 2005 Thursday Rajab 26, 1426
http://www.dawn.com/2005/09/01/top4.htm
ISLAMABAD, Aug 31: The Supreme Court on Wednesday ruled that the state cannot enforce any religious obligation stipulated by Islam, except Sallat (prayers) and Zakat. Authored by Chief Justice of Pakistan Justice Iftikhar Mohammad Chaudhry, a 106-page detailed judgment, said that Islamic jurists were unanimous on a point that though zakat was seriously enforced by Hazrat Abu Bakar but for sallat, the only way was through “Taleem” (education), “Tableegh” (preaching) and “Targheeb” (persuasion).
The court agreed that private life, personal thoughts and individual beliefs of citizens could not be allowed to be interfered with and held that under the Hasba Bill, the NWFP Assembly had conferred judicial powers on “Mohtasib” (ombudsman) not only to inquire into cases of maladministration of government agencies but also religious and personal affairs of individuals and blocking powers of judicial review by civil and criminal courts.
On August 4, a nine-member Supreme Court bench had declared several clauses of the Hasba bill relating to powers of the mohtasib as contrary to the constitution and had advised the NWFP governor not to give his assent to the controversial law.
The unanimous short-order was announced after four-day hearing on a reference filed by President General Musharraf against the bill under the advisory jurisdiction of the court.
Instead of showing haste, the NWFP government should have studied in depth all the reports of the Council of Islamic Ideology (CII) before moving the Hasba bill in the assembly, under which discretionary powers have been conferred on mohtasib to create a new offence in consultation with the provincial advisory council, the CJ observed in the detailed judgment.
About mohtasib’s powers to remove causes of dereliction in performance and proper arrangements of Eidain and Friday prayers, the CJ observed that offering of prayer was a personal obligation on an individual being the Haqooq Allah.
Religiously, mohtasib is not authorized to check negligence or disregard of a person who abandons sallat. Allowing such interference by mohtasib would deny an individual’s right of freedom to profess religion, the CJ said.
It is therefore not correct to suggest that the Hasba bill is in accordance with Islam and if the legislation is accepted and made into law, then a citizen who is held responsible for dereliction will be liable to six-month punishment on the hukumnama (order) of the mohtasib when Sharia does not mandate imposition of penalties on vague offences.
The only objective behind making available Hasba police to mohtasib is to strengthen the arms of mohtasib, to implement his hukumnama by force, if need be, the CJ said.
Under the law, mohtasib would also have direct interference/access in the family functions in the garb of discouraging extravagance at the time of marriages and other family functions, thus interfering in personal life, freedom of assembly, liberty, dignity and privacy, which is strictly prohibited in Islam.
Tracing the history, the CJ recalled that the institution of the office of Hasba did not exist at the time of the Holy Prophet (PBUH) and the Khulfa-e-Rashideen. Initially the office of “Amil-al-suk” was created by “Ummayyads” to regulate markets, but later it was expanded into the office of the mohtasib by the “Abbasids.”
History reveals that the term mohtasib was used during the Khilafat of Qazi Mamoon-ur-Rashid when mohtasib used to look after the market business in addition to his religious duties like to reform social life. During the period, the duties of the mohtasib was to inspect instruments of the scales of weights and measures, which were so complicated that the people could be easily deceived. In addition, their duties include keeping vigilant eye over shortcomings and dishonesty that could be committed during preparation and sale of commodities.
The judgment also explained that by declaring some sections of the bill as unconstitutional does not mean that leftover sections have been declared in accordance with the constitution. Their constitutionality remains open to be questioned, which can be upheld or struck down as or when challenged before a competent forum.
Meanwhile Justice Sardar Mohammad Raza Khan in his separate note expressed reservations on the definition of Aalim (scholar) in the Hasba bill and held that the definition was discriminatory and restricted to only one school of thought.
MMA to accept SC decision: Durrani By Anwar Iqbal
July 18, 2005 Monday Jumadi-us-Sani 10, 1426
http://www.dawn.com/2005/07/18/top2.htm
WASHINGTON, July 17: NWFP Chief Minister Akram Khan Durrani has said that he will accept any decision the Supreme Court of Pakistan may take about the controversial Hasba bill, denying reports that he vowed to “wreak havoc” if his democratically elected government was toppled.
“We live in a country and we accept the courts of that country,” said Mr Durrani while talking to Dawn in Washington.
“Do you think we will declare war on the government? No, we are all law-abiding citizens.”
The NWFP chief minister, who is visiting Washington at the invitation of a Christian inter-faith group called Group for Global Engagement, said the MMA had always respected “the laws and courts of Pakistan and we will continue to do so.”
“Even if the court rejects the Hasba bill?” he was asked. “Whatever decision the Supreme Court takes, we will accept it,” he replied.
Mr Durrani also rejected claims that if made into a law, the Hasba Act would lead to the creation of parallel police and judicial systems in Pakistan.
“There is no such proposal in the Hasba bill. People given the task of implementing this bill will have no judicial power,” he said.
Mr Durrani said the NWFP government does not plan to recruit a new force to implement this proposed law. “We will take people from the present police force. There will be no new recruitment.”
“But you also say that our police are corrupt, if you give such sweeping powers to the same police will they not make life miserable for the ordinary people,” he was asked. “No, because there are no sweeping powers in the Hasba bill,” he responded.
Mr Durrani said people chosen to implement the Hasba bill will only have the power to recommend whatever action they deem necessary against an official or a politician they think is corrupt.
“And who will take that action?” he was asked. “The courts,” he said. “The recommendation will be sent to the courts which may accept or reject it.”
“Does it mean that you will create special Hasba courts?” “No, there will be no special courts. All recommendations will go to the existing courts and they will make the final decision.”
He said the MMA government was only trying to strengthen the jirga system that already exists in Pashtoon society, “we are not doing anything new.”
“But the jirgas have judicial powers,” he was reminded. “Only in the tribal areas, not in the settled areas,” he said.
Text of Hasba bill
July 16, 2005 Saturday Jumadi-us-Sani 8, 1426
http://www.dawn.com/2005/07/16/nat18.htm
PESHAWAR, July 15: The following is the full text of the Hisba bill passed on July 14 by the NWFP Assembly: Preamble: Whereas sovereignty over the entire universe belongs to Almighty Allah alone and the authority to be exercised by the people of Pakistan through their chosen representatives within the limits prescribed by him is a sacred trust;
And whereas implementation of Islamic way of life revolves around Amer-Bil-Maroof and Nahi-Anil-Munkir and to achieve this objective it is necessary, apart from other steps, to establish an institution of accountability, which could keep a watch on securing legitimate rights of various classes of the society, including females, minorities and children and to protect them from emerging evils and injustices in the society;
And whereas it is further necessary from the accountability point of view to extend the authority of Mohtasib to government’s administration and offices in order to have a check upon injustices, abuse of powers and other similar excesses;
It is hereby enacted as follows:
1: Short title, extent and commencement—(1) This Act may be called the North-West Frontier Province Hisba Act, 2005.
(2) It shall extend to whole of the North-West Frontier Province.
(3) It shall come to into force at once.
2: Definitions.—In this Act, unless the context otherwise requires,—
(a) “Agency” means a department, commission or any office of Provincial Government, a corporation or similar other institution which the Provincial Government may have established or which may be working under its control, but does not include the high courts and the courts working under its administrative control.
(b) “Amer-Bil-Maroof” means fulfilling the obligations of enjoining the good as laid down in Holy Quran and the Sunnah;
(c) Competent Court: Competent court means court established under CPC 198.
(d) “Expert Lawyer” means a lawyer having at least ten years experience in the profession of advocacy;
(e) “Government” means the Government of the North-West Frontier Province;
(f) Governor means governor of NWFP.
(g) High Court means the Peshawar High Court, Peshawar,
(h) “Hisba Police” means the police force deputed to work for the purposes of this Act from time to time;
(i) “maladministration” includes all such decisions, processes, recommendations, acts and deficiencies which-
(j) is contrary to law, rules or regulations or is a departure from established practice or procedure, unless it is bonafide and for valid reasons; or
(k) is perverse, arbitrary, unreasonable, unjust, biased, oppressive or discriminatory; or
(l) is based on irrelevant grounds; or
(m) involves the exercise of powers or the failure or refusal to do so, for corrupt or improper motives, such as bribery, jobbery, favouritism, nepotism and administrative excesses; or
(o) amounts to negligence, inattention, delay, incompetence, inefficiency and inaptitude in the administration or discharge of duties and responsibilities;
(p) “Mohtasib” means the mohtasib of the province or, as the case may be, the mohtasib of a district, appointed under this Act;
(q) “Nahi-Anil-Mukir” means fulfilling the obligations of forbidding the evil as required by the Holy Quran and Sunnah and all other matters which the mohtasib, in the light of the Holy Quran and Sunnah, determines in consultation with the Council of Advisors;
(r) “Office” means the office of mohtasib of the North-West Frontier Province;
(s) “Prescribed” means prescribed by rules made under this act;
(t) “Province” or “Province of Sarhad” means the North-West Frontier Province;
(u) “Provincial Advisory Council” means the Council established under this Act;
(v) “Public servant” shall mean the person defined in section 21 of the Pakistan Penal Code, 1860;
(s) “Religious scholar” means the holder of the certificate of Shahadat-ul-Aalmliah from any institute recognized by government, who has also passed the Secondary School Certificate Examination from a Board of Intermediate and Secondary Education recognised by government;
(t) “Staff” means an employee or office commissioner, elected/nominated co-worker, advisor, expert, subordinate, officer, liaison officer, etc, of an Agency.
3. Appointment of Mohtasib.—(1) There shall be a Mohtasib for the North-West Frontier Province, who shall be appointed by the Governor of the North-West Frontier Province in consultation with the chief minister of the province. (2) A mohtasib shall be a person who is a qualified religious scholar and is eligible to be appointed as judge of the Federal Shariat Court. (3) Before entering upon office, the mohtasib shall take an oath before the chief minister in the form set out in the Schedule. (4) The mohtasib shall, in all matters, perform his functions and exercise his powers independently, honestly and diligently and all executive authorities throughout the province shall act in aid of the mohtasib.
4. Tenure.—(1) The tenure of the office of the mohtasib shall be four years but the competent authority may extend the term of his tenure.
(2) The Mohtasib may, at any time, resign from his office by tendering resignation in writing.
5. Mohtasib not to hold office of profit, etc —- (1) The Mohtasib during his appointment shall not hold any office of profit or enter into any profession carrying the right to remuneration.
(2) The Mohtasib, during a period of two years after his retirement, shall not be eligible to contest election of the National or a Provincial Assembly.
6. Terms and conditions of service.—- (1) The provincial Mohtasib shall be entitled to the same privileges, allowances and pay as are admissible to a Judge of the Federal Shariat Court.
(2) A District Mohtasib shall be entitled to the privileges, pay and allowances as are admissible to a Sessions Judge.
(3) A Mohtasib may be removed from office on the ground of misconduct or of being incapable of properly performing the duties of his office by reason of physical or mental incapacity and in this context will be served with a notice in advance. If in the opinion of the Mohtasib the reasons of his removal are not based on facts, he shall be entitled to challenge the bona fide of the notice before the Peshawar High Court, which shall be heard by a Division Bench of the said Court; provided that if no hearing date is fixed for ninety days from the date of approaching the Court, then it shall be deemed that the notice of removal has become effective.
(4) In case a Mohtasib applies for hearing of his case under sub-section (3), he shall forthwith cease to function as Mohtasib.
(5) Where a Mohtasib has been removed on the ground of misconduct, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any government Department or to become a member of National Assembly or a Provincial Assembly.
7. Acting Mohtasib — (1) If the Provincial Mohtasib, for any reason such as leave, etc. is unable to attend his office, the competent authority shall direct any District Mohtasib to act as Provincial Mohtasib.
(2) if the office of the Provincial Mohtasib becomes vacant for any other reason, Government shall appoint an acting Provincial Mohtasib.
8. Delegation of Powers to District Mohtasib.—The Provincial Mohtasib shall, in the prescribed manner, be competent to delegate his power to a District Mohtasib in writing.
9. Appointment of staff and terms of employment—(1) Government shall determine the terms and conditions of service and pay and allowances in respect of the staff members of the Mohtasib.
(2) A district Mohtasib shall take oath of office before the Provincial Mohtasib in the form set forth in schedule ‘B’.
10. Power and duties of Mohtasib—-The Mohtasib shall, on a written or oral complaint of any person, or on reference from the High Court, the Supreme Court or the Provincial Assembly, or suo moto, shall have the authority to- (a) Enquiries into the allegations of maladministration against any agency or its employees; (b) Protect/watch the Islamic values and etiquettes; (c) Watch the media established by Government or working under the administrative control of Government to ensure that its publications are useful to the purpose of upholding Islamic values; (d) Forbid persons, agencies and authorities working under the administrative control of government to act against Shariah and to guide them to good governance; (e) Formulate such directives and principles which may help in making the conduct of authorities working under this section to be effective and purposeful; and (f) Extend to the provincial administration in discharging its functions smoothly
and effectively; provided that the Mohtasib shall not interfere in any matter which is sub-judice before a court of competent jurisdiction or which relates to external affairs of Pakistan or the relations or dealings of Pakistan with any foreign state or Government or relates to or is connected with the defence of Pakistan or any part thereof, the Military, Naval and Air Forces of Pakistan or the matters covered by laws relating to these forces.
11: Procedure and evidence—-(1) A complaint shall be made in writing or orally by the person aggrieved or, in case of his death, by his legal heirs, to the Mohtasib, which may be delivered personally to the Mohtasib himself or his concerned member of staff or by post, Email or Fax, etc.
(2) Where the Mohtasib proposes to conduct an investigation, he shall issue to the principal or subordinate office of the Agency concerned a notice calling upon it to make reply to the allegations made. If no reply is received within a reasonable time from the concerned Agency or the officer under its control competent to give reply, the Mohtasib shall initiate investigation proceedings, which will be informal, but in special circumstances, the Mohtasib may adopt such procedure as he considers appropriate for such investigation. The Mohtasib shall, in accordance with the rules made under this Act, pay expenses and allowances to the affected parties or the witnesses produced by them. The Mohtasib shall be empowered to check or cause to be checked through his employees the official records of the concerned Agency; provided that such documents do not pertain to state secret documents. Where the Mohtasib, with respect to any complaint, does not consider it
appropriate to take any action, he shall inform the complainant. The Mohtasib shall regulate the procedure for the conduct of business under, or the exercise of powers coffered by, this Act.
12. Implementation of orders, etc—-(1) On completion of the action in relation to a complaint, the Mohtasib shall have the power to issue directive to the competent officer of the Department concerned for its implementation and may, at the same time, take up such steps as considers expedient. The concerned Agency within the time limit mentioned in the directive, inform the Mohtasib about the action taken in that behalf, failing which the concerned Agency or competent officer will render itself or himself, as the case may be, to the following actions:
(a) One or more actions under the North-West Frontier Province Removal from Service (Special Powers) Act, 2000.
(b) In case of non-cooperation with the Mohtasib or his staff during investigation, action for interference in smooth functioning of Government.
(2) The Mohtasib shall, for the purpose of this Act, have the same powers as are vested in a Civil Court under the Code of Civil Procedure, 1908 (V of 1908), in respect of the following matters, namely:
(a) Summoning and enforcing the attendance of parties and examining him on oath;
(b) Compelling the production of documents; and
(c) Receiving evidence on affidavits.
(3) Where the Mohtasib is satisfied in respect of a complaint under consideration that any functionary of Government has committed a cognizable offence or a civil suit can be instituted against him, he shall direct the concerned Agency to initiate action as aforesaid in accordance with law.
13. Access to documents.—- The Mohtasib, any member of his staff or a member of Hisba Force, authorised in this behalf, shall have the right to enter into any office of Government for investigation and examine and take copies of documents during such investigation; provided that if any document is taken into possession from the records, he shall give a receipt thereof as a token of such possession.
14. Contempt of Mohtasib.— (1) In respect of contempt of Court, the Mohtasib shall have the same powers as are vested, under Contempt of Court, 1976, in the High Court;
(a) Hinders or become a source of hindrance in the smooth proceedings before the Mohtasib or does anything causing difficulties in the completion of such proceedings;
(b) Give such statement which defames Mohtasib, or any of his officer or representative;
(c) Acts in a manner which, in relations to proceedings before the Mohtasib, influence the mind of the Mohtasib to take a partial decision; or
(d) Acts in a manner which, any law for the time being in force, falls within the definition of contempt; provided that any comments made in good faith and in the public interest on any act or on report of the Mohtasib or his staff or representative shall not be treated as contempt.
(2) The aggrieved against any order of the Mohtasib under section (1) may, within 30 days of such order, appeal in the High Court which shall be heard by a Division Bench of the said court.
15. Provincial Advisory Council.— The Provincial Mohtasib, under his chairmanship, shall establish a Provincial Advisory Council, consisting of –
(a) two Ulema of repute;
(b) two senior advocates from Bar;
(c) two representatives of Government in PBS-20.
16. Meetings of Provincial Advisory Council.—The Provincial Advisory Council shall, for purpose of consultations, meet at such times and at such places as the Provincial Mohtasib may, from time to time, direct.
(2) Unofficial members of the Advisory Council shall be entitled to such honoraria as the Mohtasib may, with the approval of government, determine.
17. District Mohtasib.—
(1) The Provincial Mohtasib may, for a district or for more than one district, appoint a District Mohtasib.
(2) A person qualified to become a non-official member of the Provincial Advisory Council shall be eligible for appointment as a District Mohtasib.
(3) The tenure of a District Mohtasib shall be four years.
(4) In case of appointment of a District Mohtasib for more than one district, the Provincial Mohtasib shall determine the district where central office of such District Mohtasib shall take place.
(5) A district Mohtasib, before entering his office, shall take oath in the Form in Schedule B before the Provincial Mohtasib.
(6) A District Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a District and Session Judge.
(7) A District Mohtasib may be removed from the office by the Provincial Mohtasib on the ground of corruption or of being incapable of properly performing his duties of office by reason of physical or mental ability. In such case he shall be served with a show-cause notice, which will be replied to by the District Mohtasib within seven days from the date of service.
(8) On failure of the District Mohtasib to reply within the stipulated period or the reply being found un-satisfactory, the order of removal of the District Mohtasib may be issued by the Provincial Mohtasib.
(9) The District Mohtasib, on his removal from office under sub-section (8), may, within 30 days of the order, appeal in the High Court.
(10) When a District Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any Government Department or to become a member of the Parliament or a Provincial Assembly or a Local Government.
18. Delegation of Powers.—The Provincial Mohtasib may, in writing, delegate his powers to a District Mohtasib for a period of three months and subject to such restriction as may be specified therein.
19. District Advisory Council.—
(1) As soon as may be after appointment of a District Mohtasib, he shall establish a District Advisory Council, consisting of at least five members under his chairmanship, of whom one shall be a religious scholar, one a law graduate, one a respectable resident of district concerned and one a district officer of Provincial Government.
(2) The District Advisory Council shall advise on matters which are referred to it, from time to time, by the District Mohtasib concerned.
20. Tehsil Mohtasib.—
(1) A District Mohtasib, with the permission of the Provincial Mohtasib, may appoint as many Tehsil Mohtasib as the need may be.
(2) A person qualified to become a District Mohtasib shall be eligible for appointment as Tehsil Mohtasib.
(3) The tenure of the Tehsil Mohtasib shall be four years.
(4) In case of appointment of a Tehsil Mohtasib for more than one Tehsil, the District Mohtasib concerned shall determine the Tehsil where central office of such Tehsil Mohtasib shall take place.
(5) A Teshil Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a Civil Jude.
(6) A Tehsil Mohtasib may be removed from office by the District Mohtasib concerned on the ground of corruption or being incapable of properly performing his duties of office by reason of physical or mental inability. In such a case he shall be served with a show-cause notice, which shall be replied to by the Tehsil Mohtasib within seven days from the date of service.
(7) On failure of the Tehsil Mohtasib to reply within the stipulated period or the reply being found unsatisfactory, the order of removal of the Tehsil Mohtasib may be issued by the District Mohtasib concerned.
(8) The Tehsil Mohtasib, on his removal from office under sub-section (7), may within 30 days of the order, appeal to the Provincial Mohtasib, whose decision thereon shall be final.
(9) Where a Tehsil Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of three years from the date of his removal, to be appointed in Government Department or to become a member of Parliament or a Provincial Assembly or a Local Government.
21. Acting Tehsil Mohtasib.—
(1) If a Tehsil Mohtasib, for any reason, is unable to attend his office temporarily, the District Mohtasib concerned shall direct any other Tehsil Mohtasib to act as Tehsil Mohtasib to perform his duties in addition to his own duties.
(2) If the office of a Tehsil Mohtasib becomes vacant for any reason, the District Mohtasib concerned shall direct any Tehsil Mohtasib to act as Tehsil Mohtasib of the Tehsil concerned till appointment of new Tehsil Mohtasib for the Tehsil.
(3) No Acting Tehsil Mohtasib shall, in any case, be appointed for a period of more than three months.
22. Delegation of Power to a Tehsil Mohtasib.—A District Mohtasib shall, in the prescribed manner, be competent to delegate his powers to a Tehsil Mohtasib of his District in writing.
23. Special Powers of Mohtasib.—Without prejudice to the powers conferred by section 10, the Mohtasib shall have the following powers:
(i) To monitor adherence of moral values of Islam at public places;
(ii) To discourage exhibition of extravagance, particularly at the time of marriages and other family functions;
(iii) To follow code of Islam in giving dowry;
(iv) To discourage beggary;
(v) To monitor adherence of Islamic values and its respect and regard at the times of iftar and traveh;
(vi) To discourage entertainment shows and business transaction at the time of Eids and Friday prayers around mosques where such prayers are being held;
(vii) To remove causes of dereliction in performance and proper arrangement of Eid and Friday prayers;
(viii) To discourage employment of under-age children;
(ix) To remove unnecessary delay in discharge of civil liability which is not disputed between the parties;
(x) To prevent cruelty to animals;
(xi) To remove causes of negligence in maintenance of mosques;
(xii) To observe decorum of Islam at the time of Azan and Fardh prayers;
(xiii) To prevent misuse of loud-speakers and sectarian speeches;
(xiv) To discourage un-Islamic and inhuman customs;
(xv) To check the tendency of indecent behaviour at public places including harassment of women;
(xvi) To eradicate the deal as profession in Taweez, palmistry, magic, etc;
(xvii) To protect the rights of minorities, particularly to regard the sanctity of their religious places and sites where they perform their religious ceremonies;
(xviii) To eliminate un-Islamic traditions, which affect the rights of women, particularly taking measures against their murders in the name of Honour, to remove the tendency of depriving them of their right of inheritance, to eliminate the tradition of Cirri, and to protect their rights guaranteed by Sharia and law;
(xix) To monitor weight and measures and eliminate adulteration;
(xx) To eliminate artificial price hike;
(xxi) To protect government properties;
(xxii) To eliminate bribery from government offices;
(xxiii) To incite feeling of service to people at large amongst government functionaries;
(xxiv) To advise those who are found to be disobedient to their parents;
(xxv) To perform any other functions which the Provincial Mohtasib determines from time to time in consultation with the Advisory Council;
(xxvi) To mediates amongst parties and tribes in matters pertaining to murders, attempts to murder and similar other crimes threatening to law and order situation.
24. Public Servant.—The Mohtasib and all his staff including Hisba Force shall be deemed to be public servant within meaning of section 21 of the Pakistan Penal Code, 1860 (XLV of 1860).
25. Restriction.–-
(1) No court or authority shall be competent to question the legal status of the proceedings before a Mohtasib.
(2) No court or authority shall have the power to pass any injunction or any interim or a stay order with regard to any matter under consideration of the Mohtasib.
(3) No suit or legal proceeding shall lie against the Mohtasib or his staff for anything in good faith done or intended to be done.
26. Hisba Police.—A mohtasib will be provided with requisite police force to enable him to conduct his affairs under this Act.
27. Conciliation Committee.—
(1) The Provincial Mohtasib in consultation with the District Advisory Council, shall establish a conciliation committee, at police station level, that consists of
(i) Two religious scholars of repute,
(ii) A local lawyer,
(iii) A minority representative from the area,
(iv) A respectable local resident, and
(v) Station House Officer or his nominee
(2) A District Mohtasib may terminate the membership of any committee member, after consultation with the Advisory Council.
28. Offences to be Non-Cognizable.— Defiance of the order of the concerned Mohtasib in the performance of his duties under section 23 of this Act shall be non-cognizable offence punishable with imprisonment for a term of six month and a fine up to 2000 rupees.
29. Power to Make Rules.—Government from time to time makes rules for carrying into effect the provision of this Act.
30. Over-riding effect.—The provisions of this Act, to the extent provided hereunder, shall have over-riding effect vis-a-vis any other law for the time being in force.
31. Removal of Difficulties.—Government may, by notification in the official Gazette, remove any difficulty or hindrance in connection with the implementation of the Act.
===============================
LIES OF ANSAR ABBASI:
Here you go:
http://www.thenews.com.pk/top_story_detail.asp?Id=21541 [Sufi Muhammad said challenging the Qazi courts’ verdicts in the high court or the Supreme Court of Pakistan would be tantamount to betrayal of Islam.]
LATEST NEWS:
“QUOTE”
High Courts and Supreme Court were ‘Ghair Sharaiee’ institutions and going for appeal in ‘Ghair Sharaiee’ institutions was ‘Haram’. He said Darul Qaza could be approached in case of any reservations on our verdicts, but the final decisions of Darul Qaza not allowed to be challenged in the High Courts and Supreme Court.
Updated at: 1443 PST, Sunday, April 19, 2009
http://www.geo.tv/4-19-2009/40174.htm
“UNQUOTE”
The price of moral cowardice By Ardeshir Cowasjee
Sunday, 19 Apr, 2009 | 01:49 AM PST
http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/columnists/ardeshir-cowasjee-the-price-of-moral-cowardice
And where is ‘civil society’, where are the lawyers? They motor-marched for the independence of the judiciary. Why are they comatose when it comes to the imposition of a parallel judiciary by a supine parliament? The fearsome Muslim Khan of the Taliban may have threatened the lives of those who oppose the infamous Nizam-i-Adl, but there should be some, other than Ayaz Amir and the MQM, who can show a bit of spunk. The press, at least some portions of it, are doing their bit and speaking up and out. Where is everyone else?
How would one justify the bail of Mawlana Aziz from a Supreme Court where appeal has been declared ANTI-ISLAMIC by the Deviant Sufi Muhammad and I wonder where have gone Mr Ansar Abbasi and his love of Restoration of Free Judiciary [in view of Mullah Sufi – a kind of Kufr]. Mawlana Aziz of Lal Masjid Brigade should reject his own bail in view of Grear Fiqh Sufi Muhammad’s Declaration that SC of Pakistan is Anti Islamic. Which Islam should we follow? Ansar Abbasi’s, Sufi Muhammad’s, Iftikhar Chaudhry’s or the real Islam [please pick the interpretation]. Two news from the same newspaper
1 – SC grants bail to Maulana Aziz in library case By Sohail Khan Thursday, April 16, 2009
http://thenews.jang.com.pk/top_story_detail.asp?Id=21550
2 – ‘Qazis’ verdict can’t be challenged in SC’ Thursday, April 16, 2009 : Sufi says appeals ‘tantamount to betrayal of Islam’
http://thenews.jang.com.pk/top_story_detail.asp?Id=21541
Not a single word is mine in the news below:
مولانا عبدالعزیز برقعے میں فرار ہوتے ہوئے گرفتار
بیورو رپورٹ
بی بی سی اردو ڈاٹ کام، اسلام آباد
وقتِ اشاعت: Wednesday, 04 July, 2007, 16:54 GMT 21:54 PST
http://www.bbc.co.uk/urdu/pakistan/story/2007/07/070704_lalmasjid_updated_sq.shtml
Not a single word is mine in the news below:
Abdul Aziz ghazi 01 Interview after arrest post by Zagham
http://www.youtube.com/watch?v=3Z4Ss7OdgdM
ANSAR ABBASI???
LATEST NEWS:
“QUOTE”
High Courts and Supreme Court were ‘Ghair Sharaiee’ institutions and going for appeal in ‘Ghair Sharaiee’ institutions was ‘Haram’. He said Darul Qaza could be approached in case of any reservations on our verdicts, but the final decisions of Darul Qaza not allowed to be challenged in the High Courts and Supreme Court.
Updated at: 1443 PST, Sunday, April 19, 2009
http://www.geo.tv/4-19-2009/40174.htm
“UNQUOTE”
Yet the Correspondent of the same Newsgroup [The News International/Jang Group of Newspapers/GEOTV] and Editor Investigations Mr Ansar Abbasi has the audacity to lie blatantly and openly:
Govt still in control of Swat By Ansar Abbasi Thursday, April 16, 2009
http://www.thenews.com.pk/top_story_detail.asp?Id=21543
ISLAMABAD: The Nizam-e-Adl Regulation (NAR) 2009 envisages no role whatsoever for the Taliban or the Tehrik-e-Nifaz-e-Shariat-e-Mohammadi (TNSM) in the running of the new justice system introduced there.
Contrary to the general perception that Swat has been surrendered to the Taliban and different sects of the religion and minorities would be at the receiving end under the new dispensation, the NAR 2009 clearly protects all Muslim sects and minorities from being tried under laws that do not match their respective faith.
This is quite impressive, I am pleased to read this post, keep posts like this coming, you totally rock!
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