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87-756: Prominent world leaders such as Mohammad Zafrullah Khan , who served as the President of the U.N. General Assembly and Judge and Vice-president of the International Court of Justice , Zail Singh , the chairman of the Non-Aligned Movement (NAM) and President of India , along with Chief Justices from different countries, including Indian Supreme Court Chief Justice K. G. Balakrishnan and Justice P. B. Sawant , as well as Kashefa Hussain , Supreme Court Justice of Bangladesh , have been attendees of PWP's sessions. The origins of

174-840: A de facto capacity. He left the UN in 1964 to return to the ICJ and, in 1970, he became the first and only Pakistani to serve as the President of the International Court of Justice , a position he maintained until 1973. He returned to Pakistan and retired in Lahore where he died in 1985 at the age of 92. Khan is considered one of the leading founding fathers of Pakistan and a prominent figure in Pakistan. He authored several books on Islam both in Urdu and English. Chaudhry Zafarullah Khan

261-464: A sentence forms the final explicit act of a judge -ruled process, and also the symbolic principal act connected to his function. The sentence can generally involve a decree of imprisonment , a fine and/or other punishments against a defendant convicted of a crime . Laws may specify the range of penalties that can be imposed for various offenses, and sentencing guidelines sometimes regulate what punishment within those ranges can be imposed given

348-579: A certain set of offense and offender characteristics. The most common purposes of sentencing in legal theory are: In civil cases the decision is usually known as a verdict , or judgment, rather than a sentence. Civil cases are settled primarily by means of monetary compensation for harm done (" damages ") and orders intended to prevent future harm (for example injunctions ). Under some legal systems an award of damages involves some scope for retribution, denunciation and deterrence, by means of additional categories of damages beyond simple compensation, covering

435-600: A complete grasp of contents in the analytic note prepared by Sir Zafarullah Khan at the time it was sent to the Secretary of India. A copy of this note was sent to Jinnah. Sir Zafarullah Khan's proposal of a two-state solution for the Indian Federation was adopted by the Muslim League with a view to give it full publicity in the forthcoming session at Lahore 22–24 March. In September 1941, Zafarullah Khan

522-431: A fair and equitable manner. This applies both at the individual level and at the organizational and societal levels. To illustrate these ideas, Plato describes a person as having three parts: reason, spirit, and desire. These parallel the three parts of a city in his philosophy, which he describes through the metaphor of a chariot: it functions effectively when the charioteer, representative of reason, successfully controls

609-464: A political order. In the 19th century, utilitarian philosophers such as John Stuart Mill said that justice is served by what creates the best outcomes for the greatest number of people. Modern frameworks include concepts such as distributive justice , egalitarianism , retributive justice , and restorative justice . Distributive justice considers what is fair based on what goods are to be distributed, between whom they are to be distributed, and what

696-408: A shining example of a great man truly dedicated to our faith and civilization." Muhammad Fadhel al-Jamali , a former Prime Minister of Iraq , in a tribute on his death, wrote: "In fact, it was not possible for any Arab, however capable and competent he may be, to serve the cause of Palestine in a manner in which this distinguished and great man dedicated himself. What was the result of the debate in

783-558: A significant secondary role. Theories of distributive justice need to answer three questions: Distributive justice theorists generally do not answer questions of who has the right to enforce a particular favored distribution, while property rights theorists say that there is no "favored distribution". Rather, distribution should be based simply on whatever distribution results from lawful interactions or transactions (that is, transactions which are not illicit). In Anarchy, State, and Utopia , Robert Nozick said that distributive justice

870-469: A single global community with a shared morality. Social justice is also distinct from egalitarianism , which is the idea that all people are equal in terms of status, value, or rights, as social justice theories do not all require equality. For example, sociologist George C. Homans suggested that the root of the concept of justice is that each person should receive rewards that are proportional to their contributions. Economist Friedrich Hayek said that

957-616: A variety of fields and philosophical branches including ethics , rationality , law , religion , equity and fairness. The state may be said to pursue justice by operating courts and enforcing their rulings. A variety of philosophical and moral theories have been advanced to inform understanding of justice. Early theories of justice were set out by the Ancient Greek philosophers Plato , in his work The Republic , and Aristotle , in his Nicomachean Ethics and Politics . Religious explanations of justice can be grouped under

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1044-541: A view of negative liberty, in the form of freedom from governmental interference. He further extends the concept of negative liberty in endorsing John Stuart Mills' harm principle: "the sole end for which mankind are warranted, individually and collectively, in interfering with the liberty of action of any of their number, is self-protection", which represents a classical liberal view of liberty. In political theory, liberalism includes two traditional elements: liberty and equality. Most contemporary theories of justice emphasize

1131-465: Is a form of fairness: an impartial distribution of goods. Rawls asks us to imagine ourselves behind a veil of ignorance that denies us all knowledge of our personalities, social statuses, moral characters, wealth, talents and life plans, and then asks what theory of justice we would choose to govern our society when the veil is lifted, if we wanted to do the best that we could for ourselves. We do not know who in particular we are, and therefore can not bias

1218-400: Is considered further below, under ' Justice as Fairness '. The absence of bias refers to an equal ground for all people involved in a disagreement (or trial in some cases). According to utilitarian thinkers including John Stuart Mill , justice is not as fundamental as we often think. Rather, it is derived from the more basic standard of rightness, consequentialism : what is right is what has

1305-471: Is just, and what anyone else does or does not have or need is irrelevant. On the basis of this theory of distributive justice, Nozick said that all attempts to redistribute goods according to an ideal pattern, without the consent of their owners, are theft. In particular, redistributive taxation is theft. Some property rights theorists (such as Nozick) also take a consequentialist view of distributive justice and say that property rights based justice also has

1392-443: Is not a matter of the whole distribution matching an ideal pattern , but of each individual entitlement having the right kind of history . It is just that a person has some good (especially, some property right ) if and only if they came to have it by a history made up entirely of events of two kinds: If the chain of events leading up to the person having something meets this criterion, they are entitled to it: that they possess it

1479-606: Is not the fault of Islam. Islam has from the beginning proclaimed and inculcated the widest tolerance. For instance, so far as freedom of conscience is concerned the Quran says "There shall be no compulsion" of faith ... In March 1958, Zafarullah Khan performed Umrah and, at the same time, visited the shrine of Muhammad in Medina , Saudi Arabia. During his visit, he met with the King of Saudi Arabia Saud of Saudi Arabia , and stayed at

1566-493: Is one of the most important documents in the constitutional history of Pakistan. It was designed to provide equal rights for all citizens of Pakistan, regardless of their race, religion or background. Zafarullah Khan was quoted as saying: It is a matter of great sorrow that, mainly through mistaken notions of zeal, the Muslims have during the period of decline earned for themselves an unenviable reputation for intolerance. But that

1653-570: Is overwhelmingly important by arguing that it derives from two natural human tendencies: our desire to retaliate against those who hurt us, or the feeling of self-defense and our ability to put ourselves imaginatively in another's place, sympathy. So, when we see someone harmed, we project ourselves into their situation and feel a desire to retaliate on their behalf. If this process is the source of our feelings about justice, that ought to undermine our confidence in them. It has been said that 'systematic' or 'programmatic' political and moral philosophy in

1740-416: Is the proper distribution. Egalitarians suggest justice can only exist within the coordinates of equality. Theories of retributive justice say justice is served by punishing wrongdoers, whereas restorative justice (also sometimes called "reparative justice") is an approach to justice that focuses on the needs of victims and offenders. Justice, according to Plato , is about balance and harmony. It represents

1827-455: Is the concept of cardinal virtues , of which it is one. Metaphysical justice has often been associated with concepts of fate , reincarnation or Divine Providence , i.e., with a life in accordance with a cosmic plan. The equivalence of justice and fairness has been historically and culturally established. In his A Theory of Justice , John Rawls used a social contract argument to show that justice, and especially distributive justice,

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1914-648: Is ultimately derived from and held by God . According to the Bible , such institutions as the Mosaic Law were created by God to require the Israelites to live by and apply God's standards of justice. The Hebrew Bible describes God as saying about the Judeo-Christian-Islamic patriarch Abraham : "No, for I have chosen him, that he may charge his children and his household after him to keep

2001-409: Is usually understood as some combination of talent and hard work. According to needs -based theories, goods, especially such basic goods as food, shelter and medical care, should be distributed to meet individuals' basic needs for them. According to contribution -based theories, goods should be distributed to match an individual's contribution to the overall social good. Social justice encompasses

2088-671: The Ahmadiyya Community . He was selected by Muhammad Ali Jinnah as the first Foreign Minister of Pakistan. He was one of the most influential, skilled, and passionate diplomats of his time. In a personal tribute, King Hussein bin Tallal of Jordan said: "He was indeed a champion of the Arab cause and his ceaseless efforts whether among the Muslim and non-aligned countries or at the International Court of Justice will remain forever

2175-697: The Ahmadiyya Muslim movement . Khan's mother, Hussain Bibi, belonged to a well to do Zamindar family hailing from the Bajwa tribe of Jats . She was his father's maternal first cousin . Hussain Bibi and Zafarullah Khan were incredibly close and Khan called her the most powerful influence in his life. Hussain Bibi was deeply religious and was known for her exceptionally firm belief in God. Hussain Bibi had lost her first two children in their infancy. Relatives thought it

2262-800: The Constituent Assembly from West Pakistan and all of the Assembly members from East Pakistan opposed it. Zafarullah signed the Manila Pact , committing to Pakistan's accession to the Southeast Asia Treaty Organization ( SEATO ). In 1954, he became a Judge at the International Court of Justice (ICJ) in The Hague , a position he held until 1961. He was the vice-president of the International Court of Justice from 1958 to 1961. Between 1961 and 1964, he

2349-768: The International Court of Justice and remained on the court as a judge until 1958 when he became the court's vice president. He left the Hague in 1961 to become the Permanent Representative of Pakistan to the United Nations , a position he served until 1964. Before he served in The UN he fought for Palestinian Interest thus it made him a hero well respected by the Arab Masses. In 1963, he became president of UN General Assembly State of Palestine in

2436-801: The United Nations General Assembly as head of the Pakistani delegation and advocated the position of the Muslim world on the Palestinian issue . On October 28, he was appointed chairman of Subcommittee 2 of the Ad Hoc Committee on the Palestinian Question upon the resignation of the previous chairman. That year, he was appointed Pakistan's first Foreign Minister , a post he held for seven years. Between 1948 and 1954, he also represented Pakistan at

2523-437: The divine command theory , which holds that justice issues from God. Western thinkers later advanced different theories about where the foundations of justice lie. In the 17th century, philosophers such as John Locke said justice derives from natural law . Social contract theory, advocated by thinkers such as Jean-Jacques Rousseau , says that justice derives from the mutual agreement of members of society to be governed in

2610-449: The village headman in his adolescence. However, over time, Chaudhry Sikander Khan regained much of the family's status and became a widely respected around Daska. Sikandar Khan's son and Zafarullah Khan's father, Chaudhry Nasrullah Khan became part of the first wave of Landed Gentry of Sialkot to receive a western education and became one of the most prominent lawyers of Sialkot district. Both of his parents were deeply religious members of

2697-721: The All Parties Conference held in 1924. In 1927, he acted successfully as representative counsel for the Muslims of the Punjab in the contempt of court case against the Muslim Outlook . As Pakistan's first Foreign Minister , Zafarullah Khan addressed the Constituent Assembly of Pakistan in the days leading up to the passing of the Objectives Resolution . The Objectives Resolution, which combined features of both Western and Islamic democracy ,

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2784-615: The Federation of Earth . Following its adoption, the World Constitution and Parliament Association (WCPA) issued a call for ratification, urging nations and individuals to endorse the constitution. The constitution was sent to various entities, including the United Nations , national governments , and educational institutions, seeking their support and cooperation in the ratification process. The "Constitution for

2871-509: The Federation of Earth" underwent further amendments through subsequent World Constituent Assemblies in 1978-79 and 1991. Additionally, the Provisional World Parliament (PWP) has convened regularly since 1982, with its most recent session occurring in 2021. The World Legislative Acts (WLAs) outlined in the "Constitution for the Federation of Earth" are an essential component of the legislative framework established by

2958-1037: The Indian Muslims through his presidential address. He participated at the Round Table Conferences held from 1930 to 1932 and became the Minister of Railways in May 1935. In 1939, he represented India at the League of Nations . He was appointed the Agent General of India in China in 1942 and represented India as the Indian Government's nominee at the Commonwealth Relations Conference in 1945, where he spoke on India's cause for freedom. From 1935 to 1941, he

3045-639: The International Court of Justice. Khan became one of the most vocal proponents of Pakistan and led the case for the separate nation in the Radcliffe Commission which drew the countries of modern-day South Asia. He moved to Karachi in August 1947 and became a member of Pakistan's first cabinet serving as the country's debut foreign minister under the Liaquat administration . He remained Pakistan's top diplomat until 1954 when he left to serve on

3132-712: The Provisional World Parliament (PWP) can be traced back to the Peoples' World Convention (1950–51) and World Constitutional Convention (WCC) , also known as the World Constituent Assembly (WCA) or the First World Constituent Assembly, which took place in Interlaken , Switzerland, and Wolfach , Germany, in 1968. Initiated by Thane Read , an independent U.S. economist and World Constitution Coordinating Committee (WCCC) ,

3219-606: The Provisional World Parliament (PWP). These acts serve as the means through which the PWP exercises its legislative authority and addresses critical global issues . The constitution envisages a comprehensive range of World Legislative Acts that cover various aspects of global governance . Each act is designed to address specific global challenges and advance the principles of the Constitution. The Provisional World Parliament, in collaboration with experts and representatives from around

3306-521: The Royal Palace as a personal guest of the King. In 1967, he returned to Saudi Arabia to perform Hajj , a religious duty that must be carried out at least once in a lifetime by every able-bodied Muslim who can afford to do so. Khan's legacy has been hailed and his paramount role in the creation of Pakistan has been celebrated in the history of Pakistan. He is popularly known by his title Sir Zafarullah Khan, and openly acknowledged that he belonged to

3393-680: The United Nations Security Council where he advocated for the liberation of occupied Kashmir , Libya , Northern Ireland , Eritrea , Somalia , Sudan , Tunisia , Morocco , and Indonesia. As Foreign Minister, he represented Pakistan at the Manila Treaty Conference in September 1954. Support for the Manila Pact in Pakistan was divided, with West Pakistan dominated army and a handful of leaders in favour of this, while most elected members of

3480-475: The United Nations is another matter. But, it must be acknowledged that Mohammad Zafrulla Khan occupies a pre-eminent position in defending the Palestinians in this dispute. We expect from all Arabs and followers of Islam that they will never forget this great Muslim fighter. After Palestine, the services of this man for the independence of Libya also deserves admiration. In the United Nations, his struggle for

3567-540: The West begins, in Plato 's Republic , with the question, 'What is Justice?' According to most contemporary theories of justice, justice is overwhelmingly important: John Rawls claims that "Justice is the first virtue of social institutions, as truth is of systems of thought." In classical approaches, evident from Plato through to Rawls , the concept of 'justice' is always construed in logical or 'etymological' opposition to

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3654-512: The best consequences (usually measured by the total or average welfare caused). So, the proper principles of justice are those that tend to have the best consequences. These rules may turn out to be familiar ones such as keeping contracts ; but equally, they may not, depending on the facts about real consequences. Either way, what is important is those consequences, and justice is important, if at all, only as derived from that fundamental standard. Mill tries to explain our mistaken belief that justice

3741-463: The best consequences overall (perhaps executing a few suspected shoplifters live on television would be an effective deterrent to shoplifting, for instance). It also suggests that punishment might turn out never to be right, depending on the facts about what actual consequences it has. According to the utilitarian, justice requires the maximization of the total or average welfare across all relevant individuals. This may require sacrifice of some for

3828-440: The brain and that, "Fairness is activating the same part of the brain that responds to food in rats... This is consistent with the notion that being treated fairly satisfies a basic need". Research conducted in 2003 at Emory University involving capuchin monkeys demonstrated that other cooperative animals also possess such a sense and that " inequity aversion may not be uniquely human". Instrumental theories of justice look at

3915-644: The concept connecting law to justice, since law cannot be applied without reference to justice. In that context, justice is seen as 'the rationale and the ethical foundation of equity'. One approach towards equity in justice is community policing . Marxism is a needs-based theory, expressed succinctly in Marx's slogan " from each according to his ability, to each according to his need ". Relational justice examines individual connections and societal relationships, focusing on normative and political aspects. Rawls' theory of justice aims to distribute social goods to benefit

4002-415: The concept of equality, including Rawls' theory of justice as fairness. For Ronald Dworkin, a complex notion of equality is the sovereign political virtue. Dworkin raises the question of whether society is under a duty of justice to help those responsible for the fact that they need help. Complications arise in distinguishing matters of choice and matters of chance, as well as justice for future generations in

4089-458: The concept of injustice. Such approaches cite various examples of injustice, as problems which a theory of justice must overcome. A number of post-World War II approaches do, however, challenge that seemingly obvious dualism between those two concepts. Justice can be thought of as distinct from benevolence , charity , prudence , mercy , generosity , or compassion , although these dimensions are regularly understood to also be interlinked. Justice

4176-404: The concept of social justice was meaningless, saying that justice is a result of individual behavior and unpredictable market forces. Social justice is closely related to the concept of relational justice, which is about the just relationship with individuals who possess features in common such as nationality, or who are engaged in cooperation or negotiation. In legal theory , equity is seen as

4263-424: The consequences of punishment for wrongdoing, looking at questions such as: In broad terms, utilitarian theories look forward to the future consequences of punishment, retributive theories look back to particular acts of wrongdoing and attempt to match them with appropriate punishment, and restorative theories look at the needs of victims and society and seek to repair the harms from wrongdoing. According to

4350-514: The convention aimed to establish a global constitution and democratic federal world government to promote global cooperation and world peace. Notable signatories, including Nobel laureates Albert Szent-Györgyi , Bertrand Russell , and leaders like Martin Luther King Jr. and Muhammad Ayub Khan , and thousands more supported the call for the convention. During the convention, over 200 participants from various countries engaged in

4437-468: The decision in our own favor. So, the decision-in-ignorance models fairness, because it excludes selfish bias . Rawls said that each of us would reject the utilitarian theory of justice that we should maximize welfare (see below) because of the risk that we might turn out to be someone whose own good is sacrificed for greater benefits for others. Instead, we would endorse Rawls's two principles of justice : This imagined choice justifies these principles as

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4524-508: The differences among social groups offers a better approach, one which acknowledges unjust power relations among individuals, groups, and institutional structures. Young Kim also takes a relational approach to the question of justice, but departs from Iris Marion Young's political advocacy of group rights and instead, he emphasizes the individual and moral aspects of justice. As to its moral aspects, he said that justice includes responsible actions based on rational and autonomous moral agency, with

4611-477: The divine command theory by Plato can be found in his dialogue, Euthyphro . Called the Euthyphro dilemma , it goes as follows: "Is what is morally good commanded by the gods because it is morally good, or is it morally good because it is commanded by the gods?" The implication is that if the latter is true, then justice is beyond mortal understanding; if the former is true, then morality exists independently from

4698-589: The drafting of a constitution for a global federal government. Subsequently, the World Committee for a World Constitutional Convention (WCWCC) (later known as the World Constitution and Parliament Association (WCPA) ) continued its efforts, organizing a Second World Constituent Assembly in Innsbruck , Austria , in 1977. During this second assembly, delegates adopted the " Constitution for

4785-434: The effect of maximizing the overall wealth of an economic system. They explain that voluntary (non-coerced) transactions always have a property called Pareto efficiency . The result is that the world is better off in an absolute sense and no one is worse off. They say that respecting property rights maximizes the number of Pareto efficient transactions in the world and minimized the number of non-Pareto efficient transactions in

4872-408: The extent that human welfare involves them. But even then, such demands as human rights would only be elements in the calculation of overall welfare, not uncrossable barriers to action. Retributive justice argues that consequentialism is wrong, as it argues that all guilty individuals deserve appropriate punishment, based on the conviction that punishment should be proportional to the crime and for all

4959-444: The gods, and is therefore subject to the judgment of mortals. A response , popularized in two contexts by Immanuel Kant and C. S. Lewis , is that it is deductively valid to say that the existence of an objective morality implies the existence of God and vice versa. Jews , Christians , and Muslims traditionally believe that justice is a present, real, right, and, specifically, governing concept along with mercy , and that justice

5046-405: The good of others, so long as everyone's good is taken impartially into account. Utilitarianism, in general, says that the standard of justification for actions, institutions, or the whole world, is impartial welfare consequentialism , and only indirectly, if at all, to do with rights , property , need , or any other non-utilitarian criterion. These other criteria might be indirectly important, to

5133-558: The guilty. However, it is sometimes said that retributivism is merely revenge in disguise. However, there are differences between retribution and revenge: the former is impartial and has a scale of appropriateness, whereas the latter is personal and potentially unlimited in scale. Restorative justice attempts to repair the harm that was done to the victims. It encourages active participation from victims and encourages offenders to take responsibility for their actions. Restorative justice fosters dialogue between victim and offender and shows

5220-517: The highest rates of victim satisfaction and offender accountability. Meta-analyses of the effectivity of restorative justice show no improvement in recidivism . Some modern philosophers have said that Utilitarian and Retributive theories are not mutually exclusive. For example, Andrew von Hirsch , in his 1976 book Doing Justice , suggested that we have a moral obligation to punish greater crimes more than lesser ones. However, so long as we adhere to that constraint then utilitarian ideals would play

5307-485: The individual as the proper bearer of rights and responsibilities. Politically, he maintains that the proper context for justice is a form of liberalism with the traditional elements of liberty and equality, together with the concepts of diversity and tolerance. The phrase " Justice delayed is justice denied " refers to the problem of slow justice. The right to speedy trial is in some jurisdictions enshrined. Higher quality justice tends to be speedy. In criminal law ,

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5394-408: The just relationship between individuals and their society, often considering how privileges, opportunities, and wealth ought to be distributed among individuals. Social justice is also associated with social mobility , especially the ease with which individuals and families may move between social strata . Social justice is distinct from cosmopolitanism , which is the idea that all people belong to

5481-433: The law, not for equality of outcome . Classical liberalism opposes pursuing group rights at the expense of individual rights . In addition to equality, individual liberty serves as a core notion of classical liberalism. As to the liberty component, British social and political theorist, philosopher, and historian of ideas Isaiah Berlin identifies positive and negative liberty in "Two Concepts of Liberty", subscribing to

5568-521: The meaning of what is "deserved". The main distinction is between theories that say the basis of just deserts ought to be held equally by everyone, and therefore derive egalitarian accounts of distributive justice – and theories that say the basis of just deserts is unequally distributed on the basis of, for instance, hard work, and therefore derive accounts of distributive justice by which some should have more than others. Studies at UCLA in 2008 have indicated that reactions to fairness are "wired" into

5655-601: The office of Ameer (president) of the Lahore , Pakistan chapter of the Community from 1919 to 1935. He served as Secretary to Khalifatul Masih II , the second successor of Mirza Ghulam Ahmad , at the Majlis-e-Shura (Consultative Council) for the first time in 1924, and continued to do so for 17 more sessions. In addition, he was a member of the delegation which represented the Ahmadiyya Community at

5742-466: The parable of the ship to illustrate this point: the unjust city is like a ship in open ocean, crewed by a powerful but drunken captain (the common people), a group of untrustworthy advisors who try to manipulate the captain into giving them power over the ship's course (the politicians), and a navigator (the philosopher), the latter of whom being the only one who knows how to get the ship to port. Advocates of divine command theory say justice, and indeed

5829-428: The poor, but does not consider power relations, political structures, or social meanings. Even Rawls' self-respect is not compatible with distribution. Iris Marion Young charges that distributive accounts of justice fail to provide an adequate way of conceptualizing political justice in that they fail to take into account many of the demands of ordinary life and that a relational view of justice grounded upon understanding

5916-536: The principles of justice for us, because we would agree to them in a fair decision procedure. Rawls's theory distinguishes two kinds of goods – (1) the good of liberty rights and (2) social and economic goods, i.e. wealth, income and power – and applies different distributions to them – equality between citizens for (1), equality unless inequality improves the position of the worst off for (2). In one sense, theories of distributive justice may assert that everyone should get what they deserve. Theories vary on

6003-431: The redistribution of resources that he advocates. Law raises important and complex issues about equality, fairness, and justice. There is an old saying that ' All are equal before the law '. The belief in equality before the law is called legal egalitarianism. In criticism of this belief, the author Anatole France said in 1894, "In its majestic equality, the law forbids rich and poor alike to sleep under bridges, beg in

6090-454: The right relationship between conflicting aspects within an individual or a community. He defines justice as everyone having and doing what they are responsible for or what belongs to them. In other words, a just person is someone who contributes to society according to their unique abilities and receives what is proportionate to their contribution. They are in the right place, always striving to do their best, and reciprocating what they receive in

6177-672: The right to use religious places of Islam for prayers. In 1922, the Madras High Court acknowledged Ahmadiyya as being a part of Islam in its verdict on the case Narantakath Avullah v. Parakkal Mammu . Zafarullah was elected a member of the Punjab Legislative Council in 1926 and presided at the Delhi meeting of the All-India Muslim League in 1931, where he advocated the cause of

6264-612: The rights of Arabs formed the basis of firm and lasting friendship between us." An editorial in Dawn of Karachi stated that: "He earned the abiding respect and admiration of the Arab and other Muslim nations as a defender of their interests." Justice Justice , in its broadest sense, is the concept that individuals are to be treated in a manner that is equitable and fair. A society in which justice has been achieved would be one in which individuals receive what they "deserve". The interpretation of what "deserve" means draws on

6351-417: The streets, and steal loaves of bread." With this saying, France illustrated the fundamental shortcoming of a theory of legal equality that remains blind to social inequality; the same law applied to all may have disproportionately harmful effects on the least powerful. According to meritocratic theories, goods, especially wealth and social status , should be distributed to match individual merit , which

6438-540: The theory that justice is part of natural law (e.g., John Locke ), justice inheres in the nature of man. In Republic by Plato , the character Thrasymachus argues that justice is the interest of the strong – merely a name for what the powerful or cunning ruler has imposed on the people. Advocates of the social contract say that justice is derived from the mutual agreement of everyone; or, in many versions, from what they would agree to under hypothetical conditions including equality and absence of bias. This account

6525-504: The two horses, symbolizing spirit and desire. Continuing on these themes, Plato theorizes that those who love wisdom, or philosophers , are the most ideal to govern because only they truly comprehend the nature of the good. Just like one would seek a doctor's expertise in matters of health rather than a farmer's, so should the city entrust its governance to someone knowledgeable about the good, rather than to politicians who might prioritize power over people's genuine needs. Socrates later used

6612-444: The utilitarian, justice is the maximization of the total or average welfare across all relevant individuals. Utilitarianism fights crime in three ways: So, the reason for punishment is the maximization of welfare, and punishment should be of whomever, and of whatever form and severity, are needed to meet that goal. This may sometimes justify punishing the innocent, or inflicting disproportionately severe punishments, when that will have

6699-461: The way of the Lord by doing righteousness and justice;...." ( Genesis 18:19, NRSV) . The Psalmist describes God as having "Righteousness and justice [as] the foundation of [His] throne;...." (Psalms 89:14, NRSV). The New Testament also describes God and Jesus Christ as having and displaying justice, often in comparison with God displaying and supporting mercy ( Matthew 5:7). For advocates of

6786-405: The whole of morality, is the authoritative command of God. Murder is wrong and must be punished, for instance, because God says it so. Some versions of the theory assert that God must be obeyed because of the nature of God's relationship with humanity, others assert that God must be obeyed because God is goodness itself, and thus doing God's command would be best for everyone. An early meditation on

6873-425: The world (i.e. transactions where someone is made worse off). The result is that the world will have generated the greatest total benefit from the limited, scarce resources available in the world. Further, this will have been accomplished without taking anything away from anyone unlawfully. Equality before the law is one of the basic principles of classical liberalism . Classical liberalism calls for equality before

6960-640: The world, deliberates and drafts these acts to ensure they align with the constitution's values of justice , sustainability , and equality . In 1987, during the third Provisional World Parliament, 100 delegates, primarily from India, Sri Lanka , and various African nations , were denied visas by the United States Department of State under section 214(b) of the federal immigration code. Muhammad Zafarullah Khan Sir Chaudhry Muhammad Zafarullah Khan KCSI ( Urdu : محمد ظفر اللہ خان ‎; 6 February 1893 – 1 September 1985)

7047-651: Was Pakistan's Permanent Representative at the United Nations. From 1962 to 1964, he was also the President of the UN General Assembly . He later rejoined the ICJ as a judge from 1964 to 1973, serving as president from 1970 to 1973. In 1982, the first ever Provisional World Parliament (PWP) met in Brighton , U.K. at the Royal Pavilion was presided over by him. As an Ahmadi, Zafarullah Khan held

7134-457: Was a Pakistani jurist and diplomat who served as the first Foreign Minister of Pakistan . After serving as foreign minister he continued his international career and is the only Pakistani to preside over the International Court of Justice . He also served as the President of the UN General Assembly . He is the only person to date to serve as the President of both UN General Assembly and

7221-603: Was a member of the Executive Council of the Viceroy of India . Sir Zafarullah Khan prepared a note on the future of the dominion status of India analyzing the future prospects of the "Dominion Status". It took into account concerns of Muslims and ultimately proposed a plan to divide the subcontinent. This note was sent to Lord Zetland , Secretary of State for India , as referred in a letter by Lord Linlithgow dated 12 March 1940. Lord Linlithgow , however, had not

7308-846: Was appointed a Judge of the Federal Court of India , a position he held until June 1947. At the request of Muhammad Ali Jinnah , he represented the Muslim League in July 1947 before the Radcliffe Boundary Commission and presented the case of the Muslims in a highly commendable manner. Zafarullah Khan advised the Nawab of Junagadh that if he decided to join his state with Pakistan, it would be both moral and legal. The Nawab then proceeded to announce his decision. In October 1947, Zafarullah Khan represented Pakistan at

7395-675: Was because she had refused to give offerings demanded by Jai Devi, a self acclaimed village witch , who villagers thought delved in black magic . They urged her to appease Jai Devi, however, Hussain Bibi bluntly refused even after mounting pressure from the family after the second infant's death. Arguing that she would gladly give charity to Jai Devi but since Jai Devi had claimed to control her infants ability to live or die she could not as it violated her faith. Stating that it would be tantamount to Shirk as only Allah controlled who lived or died . He studied at Government College, Lahore and received his L.L.B. from King's College London in 1914. He

7482-610: Was born on 6 February 1893 in the City of Sialkot in Sialkot District . His family were Zamindars of Sahi Jat extraction based around Daska and were of the headman of their village the other being a Sahi Sikh Sardar . Khan's family had suffered a decline during the Sikh era due to government favoritism towards Sikhs and the early death of his Great Grandfather which resulted in his grandfather, Chaudhry Sikandar Khan to become

7569-646: Was called to the bar at Lincoln's Inn , London. He practised law in Sialkot and Lahore, became a member of the Punjab Legislative Council in 1926. Muhammad Zafarullah Khan practiced law in Colonial India . He was the counsel for the Ahmadiyya cause in two landmark judgements. In 1916, the Patna High Court gave a verdict on the case Hakim Khalil Ahmad Vs. Malik Israfil which gave Ahmadis

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