What could brighten the country’s image
By Dr Ayesha Siddiqa
THE government of Pakistan is concerned about building a positive image for the country for which it seems to be struggling to hire highly paid and presentable consultants. These people are meant to take the Pakistan roadshow to the rest of the world to prove that the country is as sane as any other in the South Asian region, if not the entire world.
Unfortunately, those responsible for projecting the positive image or the policymakers in general fail to emphasize the good things that the country has always had such as the extremely liberal family laws, especially the divorce law.
The inability to flag the things that are good about the country and its legal system emanates from the larger problem of ownership. Successive leaders in Pakistan have shied away from propagating policies that they have not made themselves. Such an approach, unfortunately, denies the country the good publicity it deserves.
The family laws made in 1962, especially the divorce laws, fall in the category of policies that Islamabad has failed to publicise. The fact is that Pakistan has got one of the best divorce laws that treat women almost on par with men. The column 18 of the ‘nikahnama’ that grants a woman the right of divorce is a sensible piece of legislation that empowers women to seek an honourable exit out of a bad relationship. It is one of the least publicised facts that the right of divorce is a delegated right that can be implemented very easily.
It allows a woman to draw a divorce deed even on a blank paper signed by two witnesses to be admitted in the office of the chairman of the arbitration council of her area with a copy dispatched to the spouse. After submitting a copy of the deed the parties have to wait for a period of 90 days during which the arbitration council would try to counsel the two sides for reconsidering the decision.
The parties have the option to come personally or be represented by a third party. There is no force used on the woman to reconsider the decision or to face a litany of false charges from her spouse as would happen if she were to apply for a ‘khula’ which is the option offered to her under the Sharia law. After the end of the 90-day period the arbitration council is bound to annul the marriage through issuing a certificate of divorce. Not many countries can boost of such a civil and easy method of divorce that does not violate the honour of the parties concerned.
Interestingly, very little is popularly known about this law. In fact, the usual practice of the mullahs is to encourage women to surrender this right. Moreover, there is no effort ever made to educate women about this particular right. A friend getting married recently had to confront the problem of the mullah acting as the ‘nikah khan’ challenging the said law. The mullah’s contention was that both the divorce certificate issued by the arbitration council and the nikahnama were illegal. He was of the opinion that since the Sharia only granted the man the right of divorce, the nikahnama issued under the Family Laws Ordinance of 1962 was illegal and, thus, null and void. In this particular case, he refused to marry the couple.
According to this logic, all marriages solemnized after 1962 are illegal. Admitting such logic would, of course, create a major complication for the generation born of such marriages. In any case, sitting through the friend’s marriage ceremony one wondered what might have happened if the families concerned were not educated and were not aware of their rights. It would certainly have been most embarrassing for the woman who might have found her would-be in-laws walking out on her. Furthermore, the mullah could perfectly have declared her earlier marriage a case of adultery since the earlier marriage was also solemnized according to the Family Laws Ordinance of 1962.
Sadly enough, there is no method available to punish the mullahs who seem to be challenging the writ of the state. Successive governments have allowed the clergy to selectively challenge the laws without invoking the ire of the state. The very fact that the state has allowed two types of laws to exist: the family laws and the Sharia laws, does not make it easy for the people.
The reality is that there are very few Muslim countries that could boost of laws that are fair to women. However, what is important to note is Islamabad’s inability to publicise such forward-looking legislation. The reason for this apparent inability to propagate such positive laws lies in the constant efforts that successive regimes have made in befriending the religious clergy and the most backward looking and conservative elements of society.
Given the power of feudalism and feudal attitudes in society, the leadership in Pakistan does not dare own laws that question the power of the conservative elements of society. Since the said piece of legislation empowers women, there are few in the country who would like to own laws that would question the hold of the powerful segment of society over the disempowered part. Thus, the women are allowed to imagine that they are dependent on a man for their freedom rather than being conscious of the fact that they are equally capable of seeking an exit out of a painful relationship.
Surely, those who would like to abuse a woman’s body and soul for their honour would not like women to know about their rights. There are areas in Pakistan where women are kept in chains through marrying them off to the Quran or much younger male relatives. This is a culture where female empowerment is a stigma, or where a woman is expected to beg for her rights or her freedom. Hence, it is not odd that a majority of men folk, and intriguingly, a lot of women as well, saw Mukhtaran Mai as a recluse and a culprit rather than a symbol of empowerment. Soon after the Mai case, one heard a lot of people talk about the financial aid she had secured or the attention she got internationally.
Such remarks were made without considering the pain and anguish she had suffered, for that money or rewards could not compensate her for what she had suffered and lost. Not surprisingly, the government’s efforts were focused on propagating how it was protecting the victim. There was certainly no effort made to scrap the controversial law or custom that permitted honour killing.
It is the same mindset that is extremely uncomfortable in owning the liberal divorce or other similar laws in the country, or fail to punish those that violate such legislation.
The fact is that the socio-political environment in the country is highly conservative. The Family Law ordinances were promulgated in 1962 during a period when the military regime of General Ayub Khan was keen to project a liberal image of itself and the country. Such laws contributed to creating a positive image of the military regime as a modern institution capable of modernising the country. However, the regimes that followed (both civilian and military) were not keen to implement the new rules.
Over the years, the country has drifted towards greater conservatism. The political forces appear to be as socially conservative as the non-political elements. Resultantly, Pakistan continues to struggle with the basic issues of empowering almost half of its population. It is part of the conservative ethos that does not allow the government to talk about laws that would certainly project some aspects of the country as being truly modern.

