Remedies in Khula in Pakistan:
If you wish to know the remedies available in cases of khula in Pakistan through top 10 lawyers in Pakistan, you may contact us. Some judges grant khula in certain cases and ignore all other remedies, which is quite unfortunate. The Superior Courts of Pakistan do not consider themselves to be bound by taqlid.
They have, however, used ijtihad to assert three rights. First, they have the right to interpret the Qur’an independently, and secondly, they have the right to disagree with the doctrines of traditional legal texts of Islam, particularly the Hanafi. Second, they have the right to use the Qur’an, the Sunnah, and not the opinions of jurisprudents. Section 2 of the Constitution does not apply to Pakistan. The Shari’ah Act 1991 may have added another source for Courts to consider on khula in Pakistan through top 10 lawyers in Pakistan.
Section 2 of the Act says that “Shari’ah” refers to the injunctions of Islam, as laid down in [the] Sunnah and the Qur’an. Section 2 is explained as follows: When interpreting or explaining the Shari’ah, the accepted principles of interpretation and explanation for the Holy Qur’an (and Sunnah) shall be used. The opinions and expositions of Islam’s recognized jurists belonging to the most prevalent Islamic schools may also be considered. Notably, the section 2 words “may be considered” are not mandatory but recommended.
Resort to Takhar :
It is not clear what the meaning of the term ‘prevalent’ is. It appears that judges on khula in Pakistan through top 10 lawyers in Pakistan can resort to Takhar or choose the opinions of one school over the other(s) and not strictly follow the interpretations of any one school. However, a closer examination reveals that the Courts in Pakistan, in the case of Khula, did not resort to Ijtihad per Se but instead applied the Sunnah of the Prophet (peace and blessings be upon him) in preference to Muslim jurists’ interpretations.
Top 10 Lawyers in Pakistan:
The Courts on khula in Pakistan through top 10 lawyers in Pakistan erred from the majority of Muslim jurists’ opinions, primarily because they believed that those opinions were not based upon the Qur’an, and more specifically the Sunnah, of the Prophet. The topic of ijtihad is complex, and so any statement that the Pakistani Courts used ijtihad to discuss khul’ was sweeping. However, these bold statements are not consistent with the established opinions of most fuqaha’ from Hanafi, Shafi’i, and Hanbali schools, as well as the Shi’a school. In both cases, judges supported the view that khul does not require consent from the husband. However, the Courts had to refer to the extensive literature in the Maliki school in support of their stance. The ‘ulama’ in Pakistan has launched a vicious attack on the Supreme Courts’ precedent regarding khula. 
It is important to note that the Superior Courts of Pakistan on khula in Pakistan through top 10 lawyers in Pakistan have granted khula to women summarily since 2002, especially following the Family Courts Act amendment. 1964. The Council of Islamic Ideology provides recommendations to the Parliament, Provincial Assemblies, and the President on whether a proposed law violates the injunctions of Islam.