The debate about Shariah and the Constitution of Islamic Republic of Pakistan(1973).

The appreciation of true significance of Shariah and Deen (faith) has been necessitated in the wake of foregoing debate. While interpreting verse number 13 of Chapter Shurah (42) Maulana Maududi says” The dictionary meaning of Sharah is to build a passage and technically it means the method, the procedure and the rule”. Shariat is derivative of Sharah as stated earlier Shariat has been used only once in the Holy Quran while the word Deen is mentioned about a hundred times (exact figure will be contributed later) this word has been used in different context and with different significance e.g. in the opening chapter of the Quran, Allah has been mentioned as owner of the day of judgment else where we will attempt to record all those verses in which Deen has been mentioned and the purpose of the same. Shah Walli Ullah has translated Deen to mean Constitution. This has been referred by Maulan Maududi while contributing his note to verse number 13 of Chapter Shura (Page 487, Tafhim-ul-Quran Volume 4). In view of this distinction between Shariat and Deen can we take them as synonyms? or some efforts have to be made to ascertain true significance of both of these terms as stated word Deen for our purposes means the constitution whereas Shariat is the method the course and the procedure to achieve the objectives of or to obey the commands of Deen. There is no difference among Muslims that Deen is command of Allah and the Sunnah of the Holy Prophet whereas while making a debate about Shariat the Muslims are divided into sects and but for Ghair-Mukaladeen (non-adherents) each sects believes that the interpretation of Deen given by their founder is Shariat e.g. Sunnis are divided into four schools of Shariat namely Hanfi, Malki, Shafai and Hanblis and they are identified and named after their founders i.e. Imam Abu Hanifa, Imam Malik, Imam Muhammad Shafai and Imam Ahmed Ibne Hanbal. While the Shias in the world of jurisprudence are known as Jafris meaning there by that they follow the interpretation of Deen as evolved by Imam Jafir Sadiq. Although these sects are further subdivided but for our purpose such subdivisions are not essentially relevant. It is for these reasons that whenever the scholar of one sect claims that they want to test the constitution on the touchstone of Shariat the rest are put to alert that the claimant means his own sect’s interpretation of Islam.

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