States and procedure of khula in Pakistan:
Regarding state laws of the procedure of khula in Pakistan and Christian divorce in Pakistan Nazia Law Associates is the best. The universality process demands that Western non-Islamic states incorporate Islamic legal norms on human rights in the United Nations' instruments. If there is a will on what some of the developing States of Asia and Africa regarding procedure of khula in Pakistan and Christian divorce in Pakistan, including the Islamic countries, views as a hegemonistic Western political culture to accommodate other systems, the human rights instruments may have universal support.
If, on the other hand, the present inexcusable discrimination against Muslims and their laws continues, there is no hope of any universal acceptance of international human rights instruments. For example, the two Covenants of 1966 have been ratified by only a handful of Islamic countries. They also have made reservations to those provisions that come into conflict with Islamic legal norms. The Convention on the Elimination of all Forms of Discrimination against Women of 1979 is yet another example. The reservations made by Bangladesh, Egypt, Libya, and Iraq were justified by their need to adhere to Islamic Law. Even Tunisia, a liberal Islamic State, effectively indicated that its adherence to Islam limited its compliance with the convention.
To understand the differences between the disparate legal systems of procedure of khula in Pakistan and Christian divorce in Pakistan, their protagonists must engage themselves in meaningful intercultural dialogue at an international level, leading to the understanding of each other's points of view.
This procedure of khula in Pakistan and Christian divorce in Pakistan may require compromises, but this is the only means of ensuring human rights instruments' universality. Scholars, notably from the West, who contend that Islamic legal norms are inconsistent with contemporary international law, assert that one of the basic causes of conflict between the Islamic and secular systems is that they come from different cultural backgrounds with divergent views of the world.
On the other hand, some Islamic jurists argue that the principles of international instruments, such as the UDHR, reflect only the West's secular values and that the Islamic values differ drastically from those of the West. However, these views do not entirely reflect reality. As we shall see later in this book, there are no irreconcilable differences, and the schism, if it exists at all, can be bridged through inter-cultural dialogue.
The greatest advantage of inter-cultural dialogue regarding procedure of khula in Pakistan and Christian divorce in Pakistan is that it brings about an understanding of this complex world's complex issues. It tends to reduce distortions by each side of the other's principles and norms and balance the various cultures that inhabit the earth. Failure to enter into dialogue is bound to bring about the misunderstanding, and even confrontation, with the fatal consequence. Each group belonging to a particular culture would advance cogent arguments in favor of their own culture and the legal norms.
If each cultural group is so firmly anchored to its own system that it is not prepared to concede to others, it would have divisive results which would prove detrimental to international harmony and divide the world into various groups, must prevent such a situation from arising at any cost. On close examination of procedure of khula in Pakistan and Christian divorce in Pakistan, based on experience, it is clear that the concept of universalism may, at times, be difficult to achieve in a world where different principal legal systems are in vogue.
Most of the Muslim countries, while adopting their laws for single status certificate in Pakistan through lawyers in Pakistan, keep in view the religious factors, which in most cases play a dominating role. As human rights form an integral part of Shari 'ah in an Islamic State, there cannot be any clash with contemporary secular norms as the object of both is the same. Indeed, most of the Muslim States have not ratified the two Covenants of 1966, which form an integral part of the International Bill of Rights.
However, non-ratification of any international instrument by any country is not conclusive evidence of its hostility to that instrument. States do not become a party to one treaty or the other for many reasons that do not amount to a rejection of those instruments in their entirety. A State may find it difficult to become a party to a treaty because one or a few of its provisions may be difficult to implement if it became a party to it for single status certificate in Pakistan through lawyers in Pakistan.
Out of the 56 Islamic States members of the Organization of Islamic Conference, only 11 states have accepted the International Covenant on Civil and Political Rights 19661. They also have attached reservations on articles that came into conflict with the Islamic provisions.
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