Against The Judgment Dated 16.10.2014 of The Lahore High Court, Lahore Passed in Crl.A.No.2509/2010 and M.R.No.614/2010

IN THE SUPREME COURT OF PAKISTAN
(APPELLATE JURISDICTION)
PRESENT: MR. JUSTICE MIAN SAQIB NISAR, HCJ

MR. JUSTICE ASIF SAEED KHAN KHOSA
MR. JUSTICE MAZHAR ALAM KHAN MIANKHEL
CRIMINAL APPEAL NO.39-L OF 2015

(Against the judgment dated 16.10.2014 of
the Lahore High Court, Lahore passed in
Crl.A.No.2509/2010 and M.R.No.614/2010)
Mst. Asia Bibi

…Appellant(s)
VERSUS
The State etc.
…Respondent(s)
For the appellant(s): Mr. Saif-ul-Malook, ASC
For the State: Mr. Zubair Ahmed Farooq, Addl.P.G.
For the complainant: Mr. Ghulam Mustafa Chaudhry, ASC
Date of hearing: 8.10.2018
JUDGMENT
MIAN SAQIB NISAR, CJ. –
“I bear witness that there is no God worthy to be
worshiped but Allah, the One alone, without
partner, and I bear witness that Muhammad (‫)ﷺ‬
is his Servant and Messenger”
The Qalimah-e-Shahadat as shown above, is deemed to be
the essence of Islam and the recitation of which makes us Muslims, is
self explanatory and testifies that there is no God but Allah and our
Prophet Muhammad (‫ )ﷺ‬is the Last Messenger of Allah. It is our

Criminal Appeal No.39-L of 2015 -: 2 :-
declaration of faith in the unseen and belief, to bow down our heads
before our Lord Allah, admitting the fact that there is none like Him.
2. The sanctity of our Prophet Muhammad (‫ )ﷺ‬is further
evident from the Qalimah-e-Shahadat, as His name is being read
together with Allah, thus ultimate care and great importance should be
drawn while taking this Holy name. Tolerance is the basic principle of
Islam. It is a religious and a moral duty and further relates to the dignity
of human beings, the equality amongst all creations of Allah and also to
the fundamental freedom of thought, conscience and belief. It does not
mean compromise, lack of principles or lack of seriousness about one’s
principles rather it means accepting the fact that human beings,
naturally distinct in their appearance, situation, speech, behavior, and
values, have the right to live in peace and to be as they are. Islam may
tolerate anything but it teaches zero tolerance for injustice, oppression,
and violation of the rights of other human beings the Quran speaks
about, from the very beginning. Freedom of religion has been guaranteed
by Islam. It prohibits coercion in matters of faith and belief.
“There should be no compulsion in religion. Surely, the right way

has become distinct from error.” [Al-Baqara (2:256)]
Thus, as Muslims we are bound by this authoritative order and should
act within the purview of such.
3. As it is enunciated in the above verse of Allama Muhammad
Iqbal, a well renowned activist and the ‘Spiritual Father of Pakistan’,
from his poem Jawab-e-Shikwa, the veneration and adulation of Our

Beloved Holy Prophet (‫ )ﷺ‬is evident and is reckoned as the
foundational principle on which the religion - Islam is based. There is no
denial whatsoever of the fact that Prophet Muhammad (‫ )ﷺ‬holds the
utmost respect, prestige and dignity amongst the Muslim Ummah and
possesses the highest rank and status compared to all Creatures shaped
by Allah Almighty, even the Messengers of Allah who came before him.
His outstanding demonstration of extremely lofty moral values and
personal highest exemplary role model bearing an overwhelming effect on
the course of history, as acknowledged by foe and friend alike, rightly
deserve and demand utmost respect and honour. His teachings have
undoubtedly brought about the greatest effect in changing the minds,
deeds and conducts of individuals and nations. His exceptional
achievements have surpassed all predecessors in all respects.
4. The unlimited and unparalleled love with Allah’s Messenger
(‫)ﷺ‬, is an integral part of a Muslim’s faith. In this connection the
following Verses and Ahadith are very clear: -
“Say, [O Muhammad], “If your fathers, your sons, your

brothers, your wives, your relatives, wealth which you have
obtained, commerce wherein you fear decline, and
dwellings with which you are pleased are more beloved to
you than Allah and His Messenger and jihad in His cause,
then wait until Allah executes His command. And Allah
does not guide the defiantly disobedient people”.” [At-
Towbah (9:24)]
By the star when it descends, Your companion

[Muhammad] has not strayed, nor has he erred, Nor does
he speak from [his own] inclination. It is not but a
revelation revealed, [An-Najm (53:1-4)]
Narrated Abu Hurairah (R.A): “Allah’s Apostle (‫)ﷺ‬

said, “By Him in Whose Hands my life is, none of you will
have faith till he loves me more than his father and his
children.”
Narrated Anas (RA): The Prophet (‫ )ﷺ‬said “None of

you will have faith till he loves me more than his father, his
children and all mankind”.
5. This love has to manifest itself in complete unconditional
obedience to follow the footsteps of the Holy Prophet (‫ )ﷺ‬as is
manifested from the following Verses:
“Say, [O Muhammad], “If you should love Allah, then follow

me, [so] Allah will love you and forgive you your sins. And
Allah is Forgiving and Merciful”.” [Ali’Imran (3:31)]
But no, by your Lord, they will not [truly] believe until they
make you, [O Muhammad], judge concerning that over which
they dispute among themselves and then find within themselves
no discomfort from what you have judged and submit in [full,
willing] submission. [An-Nisa (4:65)].
It is not for a believing man or a believing woman, when Allah

and His Messenger have decided a matter, that they should
[thereafter] have any choice about their affair. And whoever
disobeys Allah and His Messenger has certainly strayed into
clear error. [Al-Ahzab (33:36)]
6. The commendable charisma and personality of our Holy
Prophet (‫ )ﷺ‬serves as a role model for all Muslims, in clear terms, as
mentioned in the following Verses:
“Certainly, you have in Allah’s Messenger an excellent

example (role-model) to follow, for whoever looks forward to
Allah and the last day and remembers Allah abundantly.” [Al-
Ahzab (33:21)]
And when you, [O Muhammad], do not bring them a sign, they
say, "Why have you not contrived it?" Say, "I only follow what
is revealed to me from my Lord. This [Qur'an] is enlightenment
from your Lord and guidance and mercy for a people who
believe." [Al-A’raf (7:203)].
And indeed, for you is a reward uninterrupted. And indeed, you

are of a great moral character. [Al-Qalam (68:3-4)]
And We have not sent you, [O Muhammad], except as a mercy

to the worlds. [Al-Anbya (21:107)]
7. The Holy Qur’an has unequivocally described the glorification
and exaltation of Holy Prophet (‫ )ﷺ‬and has ordered Muslims to strictly
observe maximum respect and be extremely careful in this regard, to the
extent of using most appropriate words and even lowering their voices,
failing to do will render all their good deeds in vain, as mentioned in the
following Verse.
Among the Jews are those who distort words from their
[proper] usages and say, "We hear and disobey" and "Hear
but be not heard" and "Ra'ina" (‫ )راﻋﻨﺎ‬twisting their tongues
and defaming the religion. And if they had said [instead],
"We hear and obey" and "Wait for us [to understand]," it
would have been better for them and more suitable. But Allah
has cursed them for their disbelief, so they believe not, except
for a few. [An-Nisa (4:46)]
“O ye who believe! raise not your voices above the voice of

the Prophet (‫)ﷺ‬, nor shout when speaking to him as you
shout one to another, lest your deeds be rendered vain while
you perceive not.” [Al-Hujurat (4:46)]
Ibn Tamiyyah, while explaining this verse writes, “In this Verse the
believers have been prohibited from raising their voices over the voice of
the Prophet (‫ )ﷺ‬so that their loud voice before the Prophet (‫ )ﷺ‬may
render their good deeds as vain while they will not understand it”.
Allah Almighty declared the enemy of Prophet Muhammad (‫ )ﷺ‬as
the enemy of Allah and ordained that, in this temporary world and also
in the eternal life hereinafter, there is a punishment of highest degree for

those who disbelieves or disrespects him. For reference, some of the
Verses are mentioned hereinbelow:
“Ask forgiveness for them, [O Muhammad], or do not ask

forgiveness for them. If you should ask forgiveness for them
seventy times - never will Allah forgive them. That is because
they disbelieved in Allah and His Messenger, and Allah does
not guide the defiantly disobedient people”. [At-Tawbah
(9:80)]
“And thus, have We made for every prophet an enemy from

among the criminals. But sufficient is your Lord as a guide
and a helper”. [Al-Furqan (25:31)]
“Have you not considered those who were forbidden from

private conversation, then they return to that which they were
forbidden and converse among themselves about sin and
aggression and disobedience to the Messenger? And when
they come to you, they greet you with that [word] by which
Allah does not greet you and say among themselves, "Why
does Allah not punish us for what we say?" Sufficient for them
is Hell, which they will [enter to] burn, and wretched is the
destination.” [Al-Mujadila (58:8)]
“May the hands of Abu Lahab be ruined, and ruined is he. His
wealth will not avail him or that which he gained. He will
[enter to] burn in a Fire of [blazing] flame. And his wife [as
well] - the carrier of firewood. Around her neck is a rope of
[twisted] fiber.” [Al-Masad (111:1-5)]
“How wretched is that for which they sold themselves - that

they would disbelieve in what Allah has revealed through
[their] outrage that Allah would send down His favor upon
whom He wills from among His servants. So, they returned
having [earned] wrath upon wrath. And for the disbelievers is
a humiliating punishment.” [Al-Baqarah (2:90)]
“Indeed, those who disbelieve in Allah and His messengers

and wish to discriminate between Allah and His messengers
and say, "We believe in some and disbelieve in others," and
wish to adopt a way in between - Those are the disbelievers,
truly. And We have prepared for the disbelievers a humiliating

punishment.” [An-Nisa (4:150-151)]
“Lo! Those who malign Allah and his Messenger, Allah hath
cursed them in the world and the Hereafter, and hath
prepared for them the doom of the disdained”. [Al-Ahzab
(33:57)]
Explaining this Verse Allama Qurtubi writes:
“Everything which becomes a means of malignity ( ‫ ) اذی‬of the

Holy Prophet (‫ )ﷺ‬whether by quoting words bearing
different meanings or similar actions comes under his
malignity. (‫ )اﻟﺠﺎﻣﻊ اﻻﺣﮑﺎم اﻟﻘﺮآن‬Quran, Vol.XIV, page 238).”
Allama Ismail Haqqi while explaining this Verse writes:
“…..the malignity of Allah and his Prophet (‫ )ﷺ‬is meant
only the malignity of the Prophet (‫ )ﷺ‬in fact, and mention

of Allah (SWT) is only for glorification and exaltation to
disclose that the malignity of the Prophet (‫ )ﷺ‬is indeed the
malignity of Allah (SWT).”
The other Verses read as follow: -
“And of them are those who vex the Prophet (‫ )ﷺ‬and say:
He is only a hearer. Say: A hearer of good for your, who
believeth in Allah (SWT) and is true to the believers, and a
mercy for such of you as believe. Those who vex the
Messenger of Allah, for them there is a painful doom.”
“They swear by Allah to you (Muslims) to please you, but
Allah, with His Messenger, hath more right that they should
please him if they are believers.” [Al-Tawbah (9:61-62)].
Ibn Taimiyyah while explaining these Verses writes: “Verse No. 62
denotes that the malignity of the Prophet (‫ )ﷺ‬is the opposition of Allah
and His Prophet”. (‫اﻟﺼﺎرم اﻟﻤﺴﻠﻮل‬, pages 20, 21).
These Verses are linked with Verse 20 of Sura Al-Mujadila which is as
under: -
“Lo! those who oppose Allah and His messenger, they will be
among the lowest.” [Al-Mujadila (58:20)].
Thus, all of these Verses of the Holy Qur’an, mention in clear terms, that
these abusers and contemners of the Prophet are actually the opponents
of Allah and His Prophet (‫ )ﷺ‬about whom the Qur’an says:
“When thy Lord inspired the angels, (saying) I am with you.

So, make those who believe stand firm. I will throw fear into
the hearts of those who disbelieve. Then smite their necks and
smite of them each finger.” [Al-Anfal (8:12)]
“That is because they opposed Allah and His messenger.

Whoso Opposeth Allah and His messenger, (for him) Lo!
Allah is severe in punishment.” [Al-Anfal (8:13)]
“And if Allah had not decreed migration for them. He verily

would have punished them in this world, and theirs in the
Hereafter is the punishment of the Fire.” [Al-Hashar (59:3)]
“That is because they were opposed to Allah and His

messenger; and whoso is opposed to Allah (for him) verily
Allah is stern in reprisal.” [Al-Hashar (59:4)]
8. These Verses clearly prescribe the severe punishment of
death for the opponents of Allah and his Prophet (‫)ﷺ‬, who include
contemners of the Prophet (‫)ﷺ‬. Thus, no one by words - either spoken
or written - directly or indirectly, is allowed to disobey, disregard and
rebel against the Holy name of Prophet Muhammad (‫ )ﷺ‬and if found
guilty of disrespecting the name they are liable to be punished. History
has remained a witness itself to the incidents pertaining to any attempts
of defiance made in the name of our Beloved Holy Prophet (‫)ﷺ‬. The
Muslim communities that exist around the globe have always acted
against any such act of contempt and have openly reacted to such,
followed by serious repercussions. That is why anything which in any

way attacks any aspect of his sacred life, infuriates Muslims to an
intolerable limit, resulting in extremely serious law and order situation,
with grievous, disastrous consequences. That is why Section 295-C had
to be enacted to bring such contemners before the Court of Law.
9. Reference may be made to an incident which occurred in
1923, when one said person, Rajpal, published a pamphlet/book
containing derogatory remarks against Prophet Muhammad (‫)ﷺ‬. A
movement was launched by the Muslims of the sub-continent demanding
a ban on the book. As a result, in 1927 the British Government was
forced to enact a law prohibiting insults aimed at founders and leaders of
religious communities, as such, section 295-A was inserted in the
Pakistan Penal Code in the year 1927. However, the Muslims were not
satisfied with it and one Ghazi Ilm-ud-Din Shaheed succeeded in
murdering Rajpal. After the trial, Ilm-ud-Din was convicted and was
given death penalty. He is considered by the Muslims to be a great lover
of the Prophet (PBUH).
10. After the independence, to ensure that no attempt could be
made to defy the Prophet Muhammad (‫)ﷺ‬, a new provision was
introduced in Pakistan Penal Code, 1860 (PPC), which reads as under: -
“295-C. Use of derogatory remarks, etc., in respect of the

Holy Prophet: Whoever by words, either spoken or written, or
by visible representation or by any imputation, innuendo, or
insinuation, directly or indirectly, defiles the sacred name of
the Holy Prophet Muhammad (peace be upon him) shall be
punished with death, or imprisonment for life, and shall also
be liable to fine.”
As per this provision, the act of blasphemy was made culpable and the
sentence provided was either death or imprisonment for life along with a
fine. The validity of this provision was considered by the Federal Shariat
Court in the case titled as Muhammad Ismail Qureshi Vs. Pakistan
through Secretary, Law and Parliamentary Affairs (PLD 1991 FSC 10)
wherein the Court ruled that Section 295-C of PPC was repugnant to the
fundamental principles of Islam to the extent that it provided for the
punishment of life imprisonment which acted as an alternative to a death
sentence. It was held that the penalty for contempt of the Holy Prophet
(‫ )ﷺ‬is death. It was further held that if the President of the Islamic
Republic of Pakistan did not take any action to amend the law before 30th
April, 1991, then Section 295-C would stand amended by the said ruling.
An appeal was filed before the Shariat Appellate Bench of this Court,
which was dismissed for want of prosecution.
11. As mentioned above, Muslims all over the world have
immense love, admiration and affection for Prophet Muhammad (‫)ﷺ‬
more than their own lives or the lives of their parents and children. No
one could be allowed to defy the name of the Holy Prophet Muhammad
(‫ )ﷺ‬nor could a person guilty of disrespecting the Holy Prophet (‫ )ﷺ‬be
let off scot-free. Even the Government has always made efforts at the
national and international level to eliminate instances of blasphemy of
the Holy Prophet (‫)ﷺ‬. For instance, in March 2009, our government
presented a resolution to the United Nations Human Rights Council in
Geneva condemning “defamation of religion” as a human rights violation,
which called upon the world to formulate laws against the defamation of
religion. The resolution was adopted on 26.3.2009 despite wide concerns
that it could be used to justify restrictions on free speech in Muslim
countries. The efforts of our government succeeded in imposing global
limitations against any attempt to defy a religion or belief, on the basis of

freedom of expression. The social media website “Facebook” was blocked
as it promoted and hosted a page called as “Everybody draw Muhammad
Day”. This was another attempt made by the authorities to stop these
malicious and vexatious attempts to sabotage the Holy name. The ban
was lifted when Facebook prevented access to the said page. In June
2010, seventeen websites were banned for hosting content which were
offensive and demeaning to Muslims. Since then the authorities have
been monitoring the content of various websites including Google, Yahoo,
YouTube, Amazon, MSN, Hotmail and Bing and all social media websites
which are used globally and have a direct impact on people.
12. As noted above, no one could be allowed to defy the name of
the Holy Prophet Muhammad (‫ )ﷺ‬and be left unpunished, but there is
another aspect of the matter; sometimes, to fulfill nefarious designs the
law is misused by individuals leveling false allegations of blasphemy.
Stately, since 1990, 62 people have been murdered as a result of
blasphemy allegations, even before their trial could be conducted in
accordance with law. Even prominent figures, who stressed the fact that
the blasphemy laws have been misused by some individuals, met with
serious repercussions. A latest example of misuse of this law was the
murder of Mashal Khan, a student of Abdul Wali Khan University,
Mardan, who in April 2017 was killed by a mob in the premises of the
university merely due to an allegation that he posted blasphemous
content online.
13. Reference may also be made to the case of one Ayub Masih,
who was accused of blasphemy by his neighbour Muhammad Akram.
The alleged occurrence took place on 14th October 1996, the accused was
arrested, but despite the arrest, houses of Christians were set ablaze and
the entire Christian population of the village (fourteen families) were
forced to leave the village. Ayub was shot and injured in the Sessions
Court and was also further attacked in jail. After the trial was concluded,
Ayub was convicted and sentenced to death, which was upheld by the
High Court. However, in an appeal before this Court, it was observed that
the complainant wanted to grab the plot on which Ayub Masih and his
father were residing and after implicating him in the said case, he
managed to grab the seven-marla plot. The appeal was accepted by this
Court and the conviction was set aside.
14. At this jucture, it is to be noted that Islam as stipulated in
Holy Book “Quran” teaches us, amongst many other virtues, to live in
peace and harmony, with compassion and love to our other fellow human
beings. It is the masterpiece of guidance and knowledge bestowed upon
us by the Allah Almighty, which cannot be modified in any way
whatsoever, thus being the final book. The commandments of Allah are
entrenched in the Quran which provides for a complete way of life and
teaches us the concept of tolerance. It is however to be kept in mind that
unless proven guilty, through a fair trial, as provided for in the
Constitution and the law, every person is considered innocent,
irrespective of their creed, caste and colour. The Holy Quran has
mentioned in clear terms that:-
“….. he who slays a soul unless it be (in punishment) for

murder or for spreading mischief on earth shall be as if he
had slain all mankind; and he who saves a life shall be as if
he had given life to all mankind. ……”. [Al-Ma’idah
(5:32)]
Moreover, it is also pertinent to mention that awarding a sentence is the
duty of the State and no one else has the authority to take law into his
hands and punish anyone on his own. After allegations regarding

contempt etc., a fair opportunity for offering defence before a competent
court, has to be provided so that proper justice is done. This will
eliminate the chances of false allegations prompted by ulterior motives,
as has been done in several cases in the past.
15. It is worth mentioning that it is a matter of great pride and
satisfaction that we are governed by a written Constitution and Statutory
Laws. The Constitution, as per Article 4 thereof mandates that “to enjoy
the protection of law and to be treated in accordance with the law is an
inalienable right of every citizen, wherever he may be, and of every other
person for the time being within Pakistan. In particular (a) no action
detrimental to the life, liberty, body, reputation or property of any person
shall be taken except in accordance with law (b) no person shall be
prevented from or be hindered in doing that which is not prohibited by
law; and no person shall be compelled to do that which the law does not
require him to do”. As per Article 37 of the Constitution, it is the duty of
the State to ensure that justice is dispensed inexpensively and
expeditiously to the People of Pakistan. As per Article 175(2) of the
Constitution, “no court shall have any jurisdiction save as is or may be
conferred on it by the Constitution or by or under any law”. Section 28
of the Criminal Procedure Code, 1898 (Cr.P.C.) provides that subject to
the other provisions of the said Code, any offence under the Pakistan
Penal Code may be tried (a) by the High Court, or (b) by the Court of
Sessions, or (c) by any other Court by which such offence is shown in the
eighth column of the Second Schedule to be triable. Thus, under the
authority and command of the Constitution and the Law, it is the duty of
the State to ensure that no incident of blasphemy shall take place in the
country. In case of the commission of such crime, only the State has the
authority to bring the machinery of law into operation, bringing the

accused before a Court of competent jurisdiction for trial in accordance
with law. However, it is not for the individuals, or a gathering (mob), to
decide as to whether any act falling within the purview of Section 295-C
has been committed or not, because as stated earlier, it is the mandate
of the Court to make such decision after conducting a fully qualified trial
and on the basis of credible evidence brought before it. No such parallel
authority could in any circumstances be bestowed upon any individual
or a group of persons. For this reason, this Court has held that the
“Commission of blasphemy is abhorrent and immoral besides being a
manifestation of intolerance but at the same time a false allegation
regarding commission of such an offence is equally detestable besides
being culpable. If our religion of Islam comes down heavily upon
commission of blasphemy then Islam is also very tough against those who
level false allegations of a crime. It is, therefore, for the State of the Islamic
Republic of Pakistan to ensure that no innocent person is compelled or
constrained to face an investigation or a trial on the basis of false or
trumped up allegations regarding commission of such an offence.” [see:
Malik Muhammad Mumtaz Qadri Vs. the State (PLD 2016 SC 17)]
16. In this backdrop, we shall now consider the facts of the
instant case. This matter has genesis in a criminal case, which has
emanated from FIR No.326 dated 19.06.2009 under Section 295-C
P.P.C., registered at Police Station Sadar Nankana Sahib, by one Qari
Muhammad Salaam (PW.1) stating therein that on 14.6.2009, the
appellant Mst. Asia Bibi, belonging to Christian community of the village,
along with other Muslim ladies, including Mafia Bibi (PW.2), Asma Bibi
(PW.3) and Yasmin Bibi (given up PW), was plucking Falsa
(Grewia/purple berry), in the field belonging to one Muhammad Idrees
(CW.1) where the appellant uttered derogatory remarks against the Holy
Prophet Hazrat Muhammad (‫)ﷺ‬. The said PWs narrated the matter to
the complainant/Qari Muhammad Salaam, who on 19.6.2009, called the
appellant in a public meeting and inquired about the occurrence, where
the appellant confessed her guilt. Thereafter, Qari Muhammad Salaam
lodged the complaint before police and consequently the FIR was
registered.
17. Before proceeding further, it may be pertinent to signify that
the alleged incident, being a heinous crime and involving religious
sentiments, attracted the media, both electronic and print, and generated
both grief and rage in the public at large.
18. On account of the investigation, the appellant was indicted
in the matter; she was arrested and challaned by the police and charged
by the learned Addl. Sessions Judge, Nankana Sahib with the offence
under Section 295-C of PPC.
19. During the course of the trial the prosecution examined as
many as seven witnesses, including Qari Muhammad
Salaam/complainant (PW.1), two eye witnesses of the occurrence i.e.
Mafia Bibi (PW.2) and Asma Bibi (PW.3), a witness of extra judicial
confession Muhammad Afzal (PW.4) and three police witnesses (PW.5 to
7). Whereas, (PW’s) Yasmin Bibi and Mukhtar Ahmad were given up and
the prosecution evidence was closed. However, Muhammad Idrees, the
owner of the fields was examined as Court witness (CW-l).
20. The appellant had her statement recorded under Section 342
Cr.P.C. wherein she categorically denied the allegations made against
her. Further to that, it was also stated that her involvement in this case
is being maliciously framed by the eye witnesses due to a quarrel arising
out of the fetching of water which escalated the situation and led to the
exchange of heated words between her and the said ladies. However,
neither the appellant appeared as her own witness to record statement
on oath under Section 340 (2) Cr.P.C. nor did she opt to lead any defence
evidence.
21. After the conclusion of the trial, the learned trial Court vide
impugned judgment dated 08.11.2010, convicted the appellant under
Section 295-C and sentenced her to death with a fine of Rs.100,000/-
and in default whereof, to further undergo six months’ SI. The Capital
Sentence Reference No.614 of 2010 (wrongly mentioned as Murder
Reference) was forwarded under Section 374 Cr.P.C. by the trial Court to
the learned High Court for confirmation or otherwise of the sentence of
death, whereas, the appellant challenged her conviction/sentence
through Criminal Appeal No.2509 of 2010.
22. The learned High Court heard the appeal as well as the
reference and vide the impugned judgment, dismissed the appeal of the
appellant and answered the Reference in the affirmative, consequently
the death sentence awarded to the appellant Mst. Asia Bibi was
confirmed. Being aggrieved, the appellant has filed this appeal with the
leave of the Court granted vide order dated 22.7.2015, inter alia, to
consider and appreciate the evidence on the record.
23. At the outset it was pointed out by the learned counsel for
the complainant that at the time the instant appeal is barred by 11 days,
as such, liable to be dismissed on this score alone. In this regard it is to
be noted that when the instant appeal (petition) was filed, the appellant
was in jail and confined to death cell. In the instant case, as the
appellant has been sentenced to death, we deem it appropriate to
reappraise the evidence to ensure that the conviction and sentence
recorded against her had been validly recorded. Besides, the matter of
life and death of a lady is involved, therefore, the appeal should not be
dismissed on mere technicalities. In this view of the matter, the delay in
the filing of the appeal is condoned.
24. It is the case of the appellant that on the fateful day an
altercation took place between the appellant and both the eye witnesses,
namely Mafia Bibi (PW.2) and Asma Bibi (PW.3) in the vicinity of the field
owned by Muhammad Idrees (CW.1), over the fetching of water which
was offered by the appellant. However, the offer was refused, and it was
said that because she is a Christian they would never take water from
her hand. Over this, a heated argument took place with the exchange of
some bitter words between them and as a result of this disagreement,
those ladies, in connivance with the complainant, Qari Muhammad
Salaam, ignited the situation and wrongly implicated her (the appellant)
in this case. Furthermore, the alleged extra-judicial confession was not
voluntary but rather resulted out of coercion and undue pressure as the
appellant was forcibly brought before the complainant in presence of a
gathering, who were threatening to kill her; as such, it cannot be made
the basis of a conviction. There is an inordinate delay of about five days
in lodging of the FIR which casts a serious doubt and shadow about the
probity of the witnesses, and in fact, after the deliberations, a false story
was concocted by the witnesses and reported to the police. Even
otherwise, the complaint submitted to the police was drafted by an
Advocate. The appellant, in her statement recorded u/s 342 Cr.P.C,
expressed her full respect to the Holy Prophet (‫ )ﷺ‬and the Holy Quran
and she offered to take an oath on the Bible to the Investigation Officer
(IO) to prove her innocence which was refused by the IO. Therefore, the
appellant being innocent deserves acquittal. Further, no prior permission

of the Central/Provincial Government was obtained before the
registration of the FIR.
25. First of all, we shall consider the validity of the proceedings
in absence of a permission from the concerned Government. In this
regard it is to be noted that under Section 196 of the Cr.P.C., no Court
could take cognizance of any offence punishable under Section 295-A,
P.P.C. unless the complaint was made by the order of or under authority
from Central or Provincial Government or some officer empowered in that
behalf by either of the two governments, but there was no requirement
under the said Section for taking cognizance of the offence under Section
295-C of PPC. Besides, it was contended by the learned counsel for the
petitioner that as per Section 156-A of Cr.P.C., in a case involving the
commission of offence under Section 295-C PPC, no officer below the
rank of a Superintendent of Police is authorized to investigate in to the
matter. In the instant case, as is evident from its statement, the
investigation was entrusted to Muhammad Arshad, SI (PW-7), who
recorded the statement of witnesses under Section 161 of Cr.P.C.,
prepared the site plan and also arrested the accused. Therefore, a
violation of Section 156-A of Cr.P.C had been committed. In this regard it
is to be noted that though initially the investigation was assigned to a
Sub-Inspector, but later on vide letter dated 26.6.2009 the same
(investigation) was transferred to one Muhammad Amin Bukhari, SP
(Investigation), Sheikupura who completed the same, therefore, the
defect, if any, stood cured.
26. It has been advocated by the respondent’s side that the
appellant has committed a heinous offence which has offended the
feelings of Muslims; therefore, she does not deserve any leniency by this
Court. The explanation given to the court pertaining to the delay of 5

days in lodging of the FIR was said to be based on the significance and
the gravity of the situation. The allegations made were of serious nature
which required a proper scrutiny and had to be first verified by the
complainant himself after which the matter was reported to the Police.
Both the eye witnesses, in whose presence the derogatory remarks were
passed by the appellant, have not been cross-examined on the decisive
and pivotal aspect of the case i.e. blasphemy. Therefore, the learned trial
court has rightly convicted and sentenced the appellant.
27. Heard the learned counsel for the appellant, the learned
Additional Prosecutor General as well as the learned counsel for the
complainant and the record has been perused with their able assistance.
28. The entirety of the prosecution case revolved around the
statement of two ladies, namely, Mafia Bibi (PW.2) and Asma Bibi (PW.3)
and the extra-judicial confession of appellant. The said (PW’s) stated that
the appellant, in the presence of other Muslim ladies, passed derogatory
remarks against the Prophet Muhammad (‫)ﷺ‬. It is pertinent to mention
here that admittedly, as is evident from the contents of the FIR and also
the statements of the witnesses, there were 25-30 ladies present at the
spot when the appellant allegedly passed blasphemous remarks against
the Prophet Muhammad (‫)ﷺ‬, however, none of the other ladies except
Mafia Bibi (PW.2) and Asma Bibi (PW.3) reported the matter to anyone.
At this stage, it is to be noted that the said ladies did not appear before
the Court to support the prosecution case. One of the other ladies, i.e.
Yasmin Bibi (given up PW), though was initially included in the list of
witnesses, yet was not produced in the witness box and was given up.
This creates doubt regarding the prosecution story, however, a thorough
analysis of the statements of all the essential witnesses is required in

order to reach towards a just and proper conclusion, which shall be
made at the later stage. Whereas, as is apparent from the statement of
the appellant recorded under Section 342 Cr.P.C., she negated the
allegations in the following terms: -
“I am a married woman having two daughters. My husband is

a poor labourer. I used to pluck Falsa from the fields of
Muhammad Idrees along with a number of other ladies on the
basis of daily wages. On the alleged day of occurrence, I
along with number of ladies were working in the fields. Both
the ladies Mst. Mafia Bibi and Mst. Asma Bibi PWs quarreled
with me over fetching water which was offered by me to bring
for them, but they refused saying that since I am Christian,
they will never take water from my hand. Over this the quarrel
ensued and some hot words were exchanged between me and
the PWs ladies. The PWs then approached Qari Saalam
complainant through his wife who remained teaching the both
ladies, hence, the PWs were conspiring with Qari Saalam got
a false, fabricated and fictitious case against me. I offered my
oath to police on Bible that I had never passed such
derogatory and shameful remarks against the Holy Prophet
(PBUH) and the Holy Quran. I have great respect and honour
to the Holy Prophet (PBUH) as well as Holy Quran and since
police had conspired with the complainant, so, the police have
falsely booked me in this case. The PWs are real sisters and
interested to unfaithfully involve me in this case as they both
felt disgrace and dishonour on the basis of altercation and
hard words extended to them. Qari Saalam, the complainant
is also an interested person and both the ladies remained
teaching Holy Quran from his wife. My forefathers are living
in this village since the creation of Pakistan. I am also about
40 years old and since the alleged occurrence, no complaint
of such nature has ever accrued. I am a Christian and I live in
the village, so, being ignorant of any Islamic thought, how can
I use such clumsy and derogatory remarks against the beloved
Prophet (PBUH) of Allah and the Divine book viz. Holy
Quran. (PW) Idrees is also an interested witness who has
close family links with their above said ladies.”
29. There is no denial of the fact that the FIR was registered with
a delay of 5 days. The only explanation given by the complainant for
such an inordinate delay is that the occurrence took place on 14.6.2009
but the same was brought to his knowledge by Mafia Bibi (PW.2), Asma
Bibi (PW.3) and Yasmin Bibi (given up PW) on 16.6.2009; during the
period from 16.6.2009 to 19.6.2009 he as well as other people of the area
kept on investigating the matter and after being satisfied that the
occurrence had taken place, they reported the matter to the police for
registration of the FIR. In this regard reference has been made by the
learned counsel for the complainant on the judgments of this Court
reported as Zar Bahadar Vs. the State (1978 SCMR 136) and Sheraz
Asghar Vs. the State (1995 SCMR 1365) to contend that the delay in
registration of a FIR is not per se fatal in all the cases as it never washes
away nor torpedoes trustworthy and reliable ocular and circumstantial
evidence. There is no cavil to the proposition, however, it is to be noted
that in absence of any plausible explanation, this Court has always
considered the delay in lodging of FIR to be fatal and castes a suspicion
on the prosecution story, extending the benefit of doubt to the accused.
It has been held by this Court that a FIR is always treated as a
cornerstone of the prosecution case to establish guilt against those
involved in a crime; thus, it has a significant role to play. If there is any
delay in lodging of a FIR and commencement of investigation, it gives rise
to a doubt, which, of course, cannot be extended to anyone else except to
the accused. Furthermore, FIR lodged after conducting an inquiry loses
its evidentiary value. [see: Iftikhar Hussain and others Vs. The State
(2004 SCMR 1185)] Reliance in this behalf may also be made to the case
titled as Zeeshan @ Shani Vs. The State (2012 SCMR 428) wherein it
was held that delay of more than one hour in lodging the FIR give rise to
the inference that occurrence did not take place in the manner projected
by prosecution and time was consumed in making effort to give a
coherent attire to prosecution case, which hardly proved successful.
Such a delay is even more fatal when the police station, besides being
connected with the scene of occurrence through a metaled road, was at a
distance of 11 kilometers from the latter. In the case titled as Noor
Muhammad Vs. The State (2010 SCMR 97) it was held that when the
prosecution could not furnish any plausible explanation for the delay of
twelve hours in lodging the FIR, which time appeared to have been spent
in consultation and preparation of the case, the same was fatal to the
prosecution case. In the case titled as Muhammad Fiaz Khan Vs. Ajmer
Khan (2010 SCMR 105) it was held that when complaint is filed after a
considerable delay, which was not explained by complainant then in
such situation it raises suspicion as to its truthfulness. Thus, we are of
the view that in the facts and circumstances of the case, the explanation
given by the prosecution is not plausible. Another important aspect of
the matter is that the complainant (PW-1) in his statement admitted that
the application for registration of FIR was drafted by an Advocate;
however, he could not mention his name. This also cast doubt on the
truthfulness of the story narrated in the FIR.
30. Further to that, there were many discrepancies/
inconsistencies in the statements of the PWs; inasmuch as, the
variations made by Mafia Bibi (PW.2) from her earlier statement recorded
under Section 161 Cr.P.C. and when got confronted to her are: firstly,
during her cross examination she stated that there were more than 1000
people at the time of public gathering but this was not mentioned in her
previous statement, secondly, during her cross examination she stated
that the public gathering took place at the house of her father but it was
not mentioned in her previous statement, thirdly, during her cross

examination she stated that many Ulemas were present at the public
gathering but this was not mentioned in her previous statement.
Likewise, Asma Bibi (PW.3) also deviated from her earlier statement
recorded under Section 161 Cr.P.C. which are: firstly, during her cross
examination she stated that the public gathering took place at the house
of her neighbour Rana Razzaq, but this was not mentioned in her
previous statement, secondly, during her cross examination she stated
that there were more than 2000 people at the time of public gathering
but this was not mentioned in her previous statement. Muhammad Afzal
(PW.4) also made deviations from his earlier statement recorded under
Section 161 Cr.P.C. which were confronted to him are: firstly, in his
examination-in-chief he stated that he was present in his house when
PW ladies along with the complainant and Mukhtar Ahmed came there
and narrated the whole occurrence to him, but it was not mentioned
previously; secondly, during his examination-in-chief he stated that the
public gathering took place at the house of Mukhtar Ahmed, but this was
not mentioned in his previous statement; thirdly, during his
examination-in-chief he stated that the appellant was brought to the
public gathering, but it was not mentioned in his previous statement.
Qari Muhammad Salaam (complainant/PW.1) also transformed his
earlier complaint submitted before the police for the registration of the
FIR: firstly, during his examination-in-chief he stated that he was
present in the village when Mafia Bibi (PW.2), Asma Bibi (PW.3) and
Yasmin Bibi (given up PW) came to him and informed him of the
occurrence, at that time Muhammad Afzal and Muhammad Mukhtar
were also present there, however, in his complaint he stated that Mafia
Bibi (PW.2), Asma Bibi (PW.3) and Yasmin Bibi (given up PW) and others
informed him of the occurrence as well as informing the other people of
the village; secondly, he further stated that the public gathering took
place at the house of Mukhtar Ahmed, but this was not mentioned in his
complaint; thirdly, he stated that the appellant was brought to the public
gathering, but it was not mentioned in his complaint. Thus, such
inconsistent statements undermine the evidence of the prosecution.
31. These material contradictions and inconsistent statements of
the witnesses are tantamount to cast further doubts on the coherence of
the evidence pertaining to the questions set out below; -
a) Who informed the complainant about the occurrence

of such;
b) Who was present at the time of disclosure regarding

the allegation made against the appellant;
c) How many people were present at the time of the

public gathering;
d) Where did the public gathering took place;
e) What was the distance between the place of the public

gathering and the house of the appellant; and
f) How and who brought the appellant to the public

gathering;
32. With regards to the first two issues, i.e. who informed the
complainant about the occurrence and who was present at the time of
such disclosure, it is to be noted that in the FIR, it has been vaguely
mentioned that Asma Bibi (PW.3), Mafia Bibi (PW.2) and Yasmin Bibi
(given up PW) brought the alleged occurrence to the notice of the
complainant and other villagers. Whereas, Mafia Bibi (PW.2) in her
examination-in-chief stated that she narrated the whole story to Qari
Muhammad Salaam (complainant/PW.1) and others, however, during
her cross-examination, she categorically mentioned that the matter was

reported to Qari Muhammad Salaam (complainant/PW.1) by her sister
Asma Bibi (PW.3) who was a student of complainant’s wife on the evening
of the same day i.e. 14.6.2009. Asma Bibi (PW.3) in her examination-in-
chief stated that she along with other PWs informed Qari Muhammad
Salaam (complainant/PW.1) of the matter, and Muhammad Afzal and
Mukhtar were also present there. Muhammad Afzal (PW.4) in his
examination-in-chief stated that he was present in his house when Mafia
Bibi (PW.2), Asma Bibi (PW.3) and Yasmin Bibi (given up PW) along with
Qari Muhammad Salaam (complainant) and Mukhtar Ahmed came there
and narrated the whole occurrence to him. Qari Muhammad Salaam
(complainant/PW.1) in his examination-in-chief stated that he was
present in his village when Asma Bibi (PW.3), Mafia Bibi (PW.2) and
Yasmin Bibi (given up PW) came to him and informed him about the
incident; at that time Muhammad Afzal and Muhammad Mukhtar were
also present there along with other villagers. Thus, the witnesses while
giving their statements were not consistent in this regard.
33. Dealing with the question, as to how many persons were
present at the time of the public gathering, it is to be noted that PW-1
stated that the public gathering was held in a house consisting of 5
Marla and about 100 people were present there; however, PW.2 stated
that more than 1000 people were present in the public gathering;
whereas, PW.3 stated that more than 2000 people were present; yet,
PW.4 narrated that there may be more than 200-250 persons were
present in the public gathering. Thus, the witnesses are also not
consistent in this regard.
34. Pertaining to the question as to where the public gathering
took place, it is to be noted that the complainant (PW.1) stated in his
cross-examination that the public gathering was held at Mukhtar
Ahmed’s house, while PW.2 stated in her cross-examination that the

public gathering was held at her father’s, Abdul Sattar’s house, whereas,
PW.3 stated in her cross-examination that the public gathering was held
at Rana Razzaq’s house, however, PW.4 stated in his examination-in-
chief that the public gathering was held at Mukhtar Ahmed’s house. Yet
another name was put forth in this regard by CW-1, who in his cross-
examination stated that the public gathering was held at the Dera of Haji
Ali Ahmed. Thus, on this issue too, there are material contradictions
between the statements given by the witnesses.
35. Regarding the issue of the distance between the place of the
public gathering and the house of the appellant, it is to be noted that
PW.2 did not mention anything in this regard, whereas, PW.3 stated in
her cross-examination that the house of the appellant was three houses
away from the place of the public gathering. However, PW.4 stated in his
cross-examination that the house of the appellant was at a distance of
200/250 yards from the place of the public gathering, while the
complainant (PW.1) did not disclose the distance between the house of
the appellant and the place of public gathering, nevertheless, according
to CW-1 the house of the appellant was in front of the Dera where the
public gathering took place. Thus, there are material contradictions
between the witnesses on this issue as well.
36. With regard to the issues that who had brought the
appellant to the public gathering and how did she got there, it is to be
noted that PW.2 stated that she did not remember who brought the
appellant to the public gathering but it was a resident of her village,
whereas, PW.3 stated that the appellant was called to the public
gathering by the people of the village and was brought on foot and the
people who called her were also on foot. However, PW.4 stated that
Mushtaq Ahmed brought the appellant to the public gathering, while the
complainant (PW.1) stated that the people of the village went to the
house of the appellant and took her from there to the public gathering on
two motorcycles, Mudassar was one of those people. Thus, on this issue
too there are material contradictions between the witnesses.
37. The witnesses were also not in consonance regarding the
time and duration of the public gathering. PW-2 stated that it took place
on Friday at 12 noon and lasted for 15/20 minutes; PW-3 stated that the
public gathering took place at 12 noon and lasted for 15 minutes; PW-4
stated that the public gathering took place at 11/12 noon and lasted for
2/ 2½ hours; whereas, complainant (PW-1) did not mention the time and
duration of the gathering. Thus, there are furthers material contradiction
between the witnesses.
38. A further conflict also prevails between the other PWs and
the complainant. Other PWs stated that the matter was brought to the
notice of complainant on the same day i.e. 14.6.2009; however, the
complainant during his cross-examination stated that he was informed of
the occurrence on 16.6.2009.
39. There is yet another material contradiction regarding the
submission of the application to the police and registration of the FIR. At
the bottom of the FIR the place of registration of the FIR has been
mentioned that the FIR was registered by Mehdi Hassan, SI at “bridge
canal Chandar Cot” and the time of registration is given as “5:45 pm”.
Conversely, the complainant (PW-1) in his statement has mentioned that
the FIR was registered by delivering the application to the SHO
concerned. However, Muhammad Rizwan, SI (PW-5) stated that the
complainant presented before him the complaint (Exh.PA) upon which he
formally registered the FIR (Exh.PA/1).
40. With regard to the arrest of the accused, further
contradictions exist in the statement of Muhammad Arshad, SI (PW-7);

inasmuch as, he (PW-7) stated in his examination-in-chief that the
accused was arrested by him with the help of two lady constables,
presented to the Judicial Magistrate and sent to judicial lockup. It was
then stated in the cross-examination that the accused was arrested by
him on 19.6.2009 from her house situated at Village Ittanwali at about
4/5 p.m., however, at a subsequent point of time it was stated by him
that he reached the Village Ittanwali at about 7 p.m. and remained there
for one hour. Furthermore, PW-2 and PW-3 in their statements,
categorically denied the fact that an altercation/quarrel took place
between the appellant and them on the fetching of water immediately
before the passing of the alleged blasphemous remarks by the appellant.
Whereas, PW-6 and as well as CW-1 admitted in their statements that an
altercation/quarrel took place between them, thus the factum of quarrel
is proved from the record. The prosecution did not declare PW-6 as a
hostile witness. In this eventuality, the said PWs could not be termed as
truthful witnesses and the death sentence could not be inflicted on the
testimony of such eye witnesses, which even otherwise are interested
witnesses.
41. All these contradictions are sufficient to cast a shadow of
doubt on the prosecution’s version of facts, which itself entitles the
appellant to the right of benefit of the doubt. It is a well settled principle
of law that for the accused to be afforded this right of the benefit of the
doubt, it is not necessary that there should be many circumstances
creating uncertainty. If a single circumstance creates reasonable doubt
in a prudent mind about the apprehension of guilt of an accused, then
he/she shall be entitled to such benefit not as a matter of grace and
concession, but as of right. Reference in this regard may be made to the
cases of Tariq Pervaiz Vs. The State (1995 SCMR 1345) and Ayub
Masih vs The State (PLD 2002 SC 1048). Thus, it is held that the
appellant is entitled to the benefit of the doubt as a right.
42. There is also an another facet pertaining to this matter. The
learned Trial Court had relied upon the evidence of the witnesses
regarding the extra-judicial confession to convict the appellant. The
learned High Court has disregarded the extra-judicial confession for the
reason that the evidence of extra-judicial confession furnished by the
witnesses, i.e. Qari Muhammad Salaam (PW.1), Muhammad Afzal (PW.4)
as well as Muhammad Idrees (CW.1), to the extent of confessing the guilt
in a public gathering, cannot be termed as an extra-judicial confession
because no time, date and manner of commission of offence was given
and further, no circumstances under which the appellant had allegedly
committed the offence, have been narrated in the alleged confessional
statement. In this regard it is to be noted that this Court has repeatedly
held that evidence of extra-judicial confession is a fragile piece of
evidence and utmost care and caution has to be exercised in placing
reliance on such a confession. It is always looked at with doubt and
suspicion due to the ease with which it may be concocted. The legal
worth of the extra judicial confession is almost equal to naught, keeping
in view the natural course of events, human behaviour, conduct and
probabilities, in ordinary course. It could be taken as corroborative of the
charge if it, in the first instance, rings true and then finds support from
other evidence of unimpeachable character. If the other evidence lacks
such attribute, it has to be excluded from consideration. Reliance in this
behalf may be made to the cases of Nasir Javaid Vs. State (2016 SCMR
1144), Azeem Khan and another Vs. Mujahid Khan and others (2016
SCMR 274), Imran alias Dully Vs. The State (2015 SCMR 155),
Hamid Nadeem Vs. The State (2011 SCMR 1233), Muhammad Aslam
Vs. Sabir Hussain (2009 SCMR 985), Sajid Mumtaz and others Vs.
Basharat and others (2006 SCMR 231), Ziaul Rehman Vs. The State
(2000 SCMR 528) and Sarfraz Khan Vs. The State and 2 others (1996
SCMR 188).
43. Furthermore, as per Article 37 of the Qanun-e-Shahadat
Order, 1984, “A confession made by an accused person is irrelevant in a
criminal proceeding, if the making of the confession appears to the Court
that it has been caused by any inducement, threat or promise having
reference to the charge against the accused person, proceeding from a
person in authority and sufficient, in the opinion of the Court, to give the
accused person grounds which would appear to him reasonable, for
supposing that by making it he would gain any advantage or avoid any
evil of a temporal nature in reference to the proceedings against him”.
44. In this very instant case, the appellant was brought to a
gathering of potentially hundreds of people, she was alone at the time,
tensions were running high, and it was an intimidating environment, the
appellant may well have felt threatened and vulnerable; thus, the alleged
extra-judicial confession made by the appellant, even if presumed to have
been made by her before such public gathering, cannot be termed as a
voluntary action and nor it can be relied upon to form the basis of a
conviction, especially for capital punishment.
45. Learned High Court while maintaining the conviction of the
appellant has relied upon the testimony of the witness for the reasons
that (a) the presence of the eye witnesses and the appellant at the
relevant time in the field of 'Falsa ' is not denied (b) the witnesses have
not been cross examined by the defence qua the offence of blasphemy
alleged against the appellant and (c) the defence could not point out or
even suggest any previous enmity, ill will or ulterior motive of the eye
witnesses against the appellant to falsely implicate her in the case of
such a heinous nature and (d) the testimony of (CW.l), Muhammad
Idrees, who was also present in the field at the relevant time, provides
strong corroboration to the evidence furnished by the eye witnesses.
46. In this regard it is important to note that this Court has
held that the principle, namely, the part of the statement which
remains un-rebutted amounts to admission, does not attract in
criminal cases. In criminal cases, the burden to prove the guilt of the
accused rests heavily upon the prosecution, who has to prove its case
beyond any shadow of doubt. Reliance in this behalf may be made to
judgments of this Court reported as Nadeem Ramzan Vs. the state
(2018 SCMR 149), S. Mahmood Aslam Shah Vs. the State (PLD
1987 SC 250) and State Vs. Rab Nawaz and another (PLD 1974 SC
87). Thus, the learned High Court has erred in law while deciding this
aspect of the matter.
47. Besides, both the eye witnesses were specifically cross-
examined with regards to the altercation which took place in the said
field; inasmuch as, when a specific question was put to Mafia Bibi
( PW.2), in her reply she stated that "It is incorrect to suggest that I
recorded my statement against the accused Asia Bibi due to the quarrel
which took place between me and Asia Bibi during the plucking of Falsa
on the same day”. The allegation of blasphemy was also rebutted by
the defence which is evident from the answer given by her (PW.2)
namely, “It is further incorrect to suggest that I have deposed falsely
today and listened nothing”. Likewise, a similar suggestion was also
put to Asma Bibi (PW.3) who in response whereof stated that "It is
incorrect to suggest that on the day of occurrence, a quarrel took place
between me and the accused Mst. Asia Bibi in the said garden on the
issue of drinking water. It is also incorrect to suggest that I am deposing
falsely today due to the grudge of the quarrel which took place between
me and the accused Mst. Asia Bibi.” With regard to the allegation of
blasphemy, a question was put to the said witness (PW.3) who replied
that “It is further incorrect to suggest that I am deposing falsely, and
nothing has been heard directly by the mouth of the accused Mst. Asia
Bibi”. However, Muhammad Idrees (CW.l) in his examination-in-chief
admitted the factum of a quarrel between the appellant and the eye
witnesses as is evident from his statement which states “This led to a
quarrel between them. I was also intimated about this quarrel.” In his
cross-examination, he admitted that “I was at a distance of 2/3 Killa
away when I came to know about the occurrence. … I confirmed about the
facts. … when I came at the spot, I only came to know that there has been
a disagreement between the accused and PWs which has resulted due the
fetching of water.” Thus, there is no denial about the factum of the
argument over the fetching of water between the appellant and eye
witnesses before the alleged commission of crime. The mere presence of
the appellant as well as the witnesses at the place of alleged occurrence
alone is not sufficient to prove the occurrence of the offence. The
defence has not contested the matter on the basis that the appellant
was not present in the field, rather it has taken the plea that the
appellant and witnesses were present in the field in question when the
altercation took place between them, and in that resentment the
witnesses had falsely implicated her (the appellant) with the help and
support of the complainant. Astonishingly, 25-30 ladies were present at
the spot but none of them except Yasmin Bibi (given up PW) supported
the prosecution version before the complainant, and she too did not opt
to appear in the witness-box to depose against the appellant. Even CW.1
has not heard the words constituting the crime of blasphemy. All this
creates doubt regarding the prosecution story. Moreover, the factum of
inordinate delay of 5 days in the registration of FIR further casts a
serious dent on the prosecution story.
48. It is a well settled principle of law that one who makes an
assertion has to prove it. Thus, the onus rests on the prosecution to
prove guilt of the accused beyond reasonable doubt throughout the trial.
Presumption of innocence remains throughout the case until such time
the prosecution on the evidence satisfies the Court beyond reasonable
doubt that the accused is guilty of the offence alleged against him. There
cannot be a fair trial, which is itself the primary purpose of criminal
jurisprudence, if the judges have not been able to clearly elucidate the
rudimentary concept of standard of proof that prosecution must meet in
order to obtain a conviction. Two concepts i.e., “proof beyond reasonable
doubt” and “presumption of innocence” are so closely linked together
that the same must be presented as one unit. If the presumption of
innocence is a golden thread to criminal jurisprudence, then proof
beyond reasonable doubt is silver, and these two threads are forever
intertwined in the fabric of criminal justice system. As such, the
expression "proof beyond reasonable doubt" is of fundamental
importance to the criminal justice: it is one of the principles which seeks
to ensure that no innocent person is convicted. Where there is any doubt
in the prosecution story, benefit should be given to the accused, which is
quite consistent with the safe administration of criminal justice. Further,
suspicion howsoever grave or strong can never be a proper substitute for
the standard of proof required in a criminal case, i.e. beyond reasonable
doubt. In the presence of enmity between the accused and the
complainant/witnesses, usually a strict standard of proof is applied for
determining the innocence or guilt of the accused. If the PWs are found
inimical towards the accused, she deserves acquittal on the principle of

the benefit of the doubt. Keeping in mind the evidence produced by the
prosecution against the alleged blasphemy committed by the appellant,
the prosecution has categorically failed to prove its case beyond
reasonable doubt. Reliance in this behalf may be made to the cases
reported as Muhammad Ashraf Vs. The State (2016 SCMR 1617),
Muhammad Jamshaid Vs. The State (2016 SCMR 1019), Muhammad
Asghar alias Nannah Vs. The State (2010 SCMR 1706), Noor
Muhammad alias Noora Vs. The State (1992 SCMR 2079) and Ayub
Masih Vs. The State (PLD 2002 SC 1048).
49. I will end this Judgement on a Hadith of our beloved Prophet
Muhammad (‫;)ﷺ‬
“Beware! Whoever is cruel and hard on a non-Muslim

minority, or curtails their rights, or burdens them with more
than they can bear, or takes anything from them against their
free will; I (Prophet Muhammad) will complain against the
person on the Day of Judgment.” (Abu Dawud)
50. For the foregoing reasons, this appeal is allowed. The
judgments of the High Court as well as the Trial Court are reversed.
Consequently, the conviction as also the sentence of death awarded to
the appellant is set aside and she is acquitted of the charge. She be
released from jail forthwith, if not required in any other criminal case.
CHIEF JUSTICE
I agree and have appended a

separate concurring opinion.
JUDGE
JUDGE
Announced in open Court
on 31.10.2018 at Islamabad
Approved for reporting
Waqas Naseer/*
Asif Saeed Khan Khosa, J.: I have had the privilege of perusing
the proposed judgment authored by my lord the Hon’ble Chief Justice
and I agree with the reasons recorded and the conclusions reached
therein. However, because of some important legal and factual issues
involved in the case I have decided to record this separate concurring
opinion.
2. Mst. Asia Bibi appellant had allegedly made some derogatory

remarks against the Holy Prophet Muhammad (Peace Be Upon Him) and
the Holy Qur’an on 14.06.2009 in the presence of some of her Muslim
female co-workers while plucking Falsa (a kind of berry also known as
grewia asiatica) in the field of one Muhammad Idrees in village Ittanwali
in the area of Police Station Sadar, Nankana Sahib and for that alleged
commission of the offence of blasphemy under section 295-C of the
Pakistan Penal Code, 1860 (P.P.C.) she was booked in case FIR No. 326
registered at the said Police Station on 19.06.2009 at the instance of Qari
Muhammad Salaam complainant, an Imam of the local mosque. It was
alleged that the appellant had stated something to the effect that the
Holy Prophet Muhammad (Peace Be Upon Him) had fallen ill and was
bedridden for one month before his death, insects had emerged from his
mouth and ear, he had got married to Hazrat Khadija (May Almighty
Allah Be Pleased With Her) with the intention to loot her wealth and after
looting her wealth he had discarded her. It was also alleged that on the
same occasion the appellant had also uttered words to the effect that the
Holy Qur’an was not a book of God and it was not a divine book but a
self-made book. The appellant was arrested by the local police on
19.06.2009 soon after registration of the FIR and upon completion of the
investigation a Challan was submitted before the trial court
recommending her trial. The trial court framed a Charge against the
appellant for an offence under section 295-C, P.P.C. to which she
pleaded not guilty and claimed a trial. During the trial the prosecution
produced seven witnesses in support of its case against the appellant
and produced some documents and statement of a Court Witness was
also recorded by the trial court. In her statement recorded under section
342 of the Code of Criminal Procedure, 1898 (Cr.P.C.) the appellant
denied and controverted all the allegations of fact leveled against her by
the prosecution and professed her innocence. She opted not to make a
statement on oath under section 340(2), Cr.P.C. and did not produce any
evidence in her defence. Upon completion of the trial and after hearing of
arguments of the learned counsel for the parties the learned Additional
Sessions Judge, Nankana Sahib trying the case convicted the appellant
for the offence under section 295-C, P.P.C. vide judgment dated
08.11.2010 and sentenced her to death and to pay a fine of Rs.
1,00,000/- or in default of payment thereof to undergo simple
imprisonment for a period of six months. The appellant challenged her
conviction and sentence before the Lahore High Court, Lahore through
Criminal Appeal No. 2509 of 2010 which was heard by a learned Division
Bench of the said Court along with Murder Reference No. 614 of 2010
seeking confirmation of the sentence of death passed by the trial court
against the appellant and vide judgment dated 16.10.2014 the
appellant’s appeal was dismissed, her conviction and sentence recorded
by the trial court were upheld and confirmed and the Murder Reference
was answered in the affirmative. Hence, the present appeal by leave of
this Court granted on 22.07.2015.
3. Leave to appeal had been granted by this Court in order to

reappraise the evidence and we have undertaken that exercise by
perusing the record of the case from cover to cover with the assistance of
the learned counsel for the parties. We have also carefully heard and
considered the arguments advanced by the learned counsel for the
parties.
4. It has been argued by the learned counsel for the appellant that an
FIR in respect of the alleged occurrence had been lodged by Qari
Muhammad Salaam complainant (PW1) with a delay of five days and it
had been admitted by the complainant before the trial court that before
lodging of the FIR deliberations had taken place amongst the members of
the complainant party which delay and deliberations had denuded the
FIR of its evidentiary value, as held by this Court in the case of Iftikhar
Hussain and others v The State (2004 SCMR 1185). He has also argued
that the prosecution witnesses had differed with each other over the
place where the FIR had been lodged and the Advocate who had drafted
the application for registration of the FIR had never been named. He has
further argued that two independent prosecution witnesses had
confirmed that a quarrel had taken place between the appellant and the
ladies belonging to the complainant party before the offending words had
allegedly been uttered by the appellant but the prosecution witnesses

belonging to the interested complainant party had completely suppressed
such an important fact. It has also been argued by him that no
independent corroboration was available confirming the allegations
leveled against the appellant by the crucial prosecution witnesses
appearing before the trial court, i.e. Mafia Bibi (PW2) and Asma Bibi
(PW3). According to him the investigation of this case was conducted by
an officer who was not competent to investigate this case as required by
section 156-A, Cr.P.C. and in support of this contention he has relied
upon the cases of Shaukat Ali v The State and others (2008 SCMR 553),
Amjad Farooq and another v The State (2007 P.Cr.L.J. 238) and Malik
Muhammad Mumtaz Qadri v The State and others (PLD 2016 SC 17). He
has also submitted that it was alleged in the FIR that the appellant was a
preacher of Christian faith which formed the motive in this case but no
such assertion was made before the trial court by any prosecution
witness during the trial. He has pointed out that none of the other female
co-workers of the appellant working in the same field of Falsa was
produced by the prosecution in support of its case against the appellant
and, thus, the best evidence had been withheld by the prosecution and
on account of such failure of the prosecution an adverse inference is to
be drawn against it. With these arguments the learned counsel for the
appellant has maintained that the case of the prosecution against the
appellant was full of serious doubts and the benefit of such doubts ought
to be extended to her.
5. As against that the learned Additional Prosecutor-General, Punjab

appearing for the State has maintained that investigation of a case by a
police officer not competent to investigate such case does not vitiate the
investigation and in support of this argument he has referred to the
provisions of section 156(2), Cr.P.C. He has submitted that the
statements made before the trial court by Mafia Bibi (PW2) and Asma
Bibi (PW3) were quite consistent and their statements had found
sufficient support from the statements made by Muhammad Idrees
(CW1) and Muhammad Amin Bukhari, SP (Investigation) (PW6). It has,
thus, been maintained by him that the prosecution had succeeded in
proving its case against the appellant beyond reasonable doubt.
6. While opposing this appeal and supporting the appellant’s

conviction and sentence recorded and upheld by the courts below the
learned counsel for the complainant has argued that delay in lodging of
an FIR is not always fatal to a criminal case and in the present case the
delay stood sufficiently explained by the prosecution. He has relied in
this regard upon the cases of Zar Bahadar v The State (1978 SCMR 136)
and Sheraz Asghar v The State (1995 SCMR 1365). He has also argued
that both the courts below had concurred in their findings and had
found the appellant guilty as charged and such concurrent findings of
the courts below are not be interfered with lightly. He has pointed out
that in her statement recorded under section 342, Cr.P.C. the appellant
had not disputed her presence in the relevant field of Falsa at the date
and time of occurrence and she had also admitted having some verbal
interaction with her female co-workers, including Mafia Bibi (PW2) and
Asma Bibi (PW3), on that occasion and no suggestion was made to those
witnesses during their cross-examination that the allegations leveled by
them regarding commission of blasphemy by the appellant were
incorrect. According to the learned counsel for the complainant an
assertion of fact by a witness is deemed to have been admitted by the
opposite party if the witness is not controverted regarding such assertion
through a suggestion during his cross-examination. He has also
submitted that the appellant had made multiple extra-judicial
confessions about her guilt before different prosecution witnesses who
had consistently deposed about the same before the trial court. In the
end he has argued that the prosecution witnesses had no ostensible
reason to falsely implicate the appellant in a case of this nature, their
consistent statements had inspired confidence of the courts below and,
therefore, the appellant’s conviction and sentence recorded and upheld
by the courts below do not warrant any interference by this Court.
7. After hearing the learned counsel for the parties and going through
the record of the case with their assistance I have observed that the
prosecution had produced seven witnesses in support of its case against
the appellant. Qari Muhammad Salaam complainant had appeared
before the trial court as PW1 and had deposed about having been
informed about the incident by three ladies, holding of a public gathering
on 19.06.2009 wherein the appellant had allegedly confessed her guilt
and had asked for forgiveness and lodging of the FIR by him on
19.06.2009. Mafia Bibi (PW2) had deposed about the incident taking
place in the field of Falsa on 14.06.2009, informing the complainant
about that incident and holding of a public gathering on 19.06.2009
wherein the appellant had allegedly made a confession and had sought
pardon. Asma Bibi (PW3) had also made a statement regarding the same
events which were stated by Mafia Bibi (PW2). Muhammad Afzal (PW4)
had stated about having been informed by Qari Muhammad Salaam
complainant (PW1), Mafia Bibi (PW2) and Asma Bibi (PW3) about the
blasphemy allegedly committed by the appellant and holding of a public
gathering on 19.06.2009 wherein the appellant had allegedly admitted
her guilt and had sought forgiveness. Muhammad Rizwan, SI (PW5) had
recorded the formal FIR at the Police Station. Muhammad Amin Bukhari,
SP (Investigation) had appeared as PW6 and had stated about the
investigation of this case conducted by him. Muhammad Arshad, SI
(PW7) was the initial investigating officer of this case and he had stated
about inspecting the place of occurrence on 19.06.2009, recording of
statements of witnesses, arresting the appellant, obtaining her judicial
remand from a Magistrate and sending her to the judicial lock-up. Some
documents were also produced by the prosecution before the trial court
in support of its case. The trial court summoned and recorded the
statement of Muhammad Idrees as CW1 who claimed to be the owner of
the Falsa field wherein the occurrence had allegedly taken place and he
also stated about the appellant confessing her guilt before him on
14.06.2009, the complainant being informed about the incident, holding
of a public gathering on 19.06.2009 and the appellant allegedly
confessing her guilt before that gathering and also before the
investigating officer on that day. In her statement recorded under section
342, Cr.P.C. while answering a question as to why the present case was
registered against her and as to why the prosecution witnesses had
deposed against her the appellant had stated as follows:
“I am married woman having two daughters. My husband is a poor

labourer. I used to pluck Falsa from the plants of Muhammad Idrees
along with number of ladies on the daily wages basis. On the alleged day
of occurrence, I along with number of ladies were working in the fields.
Both the ladies Mst. Mafia Bibi and Mst. Asma Bibi PWs quarreled with
me over fetching water which was offered by me to bring for them but
they refused saying that since I am Christian, so, they never took water
from the hand of Christian. Over this, quarrel was insued and some hot
words were exchanged between myself and the PWs ladies. The PWs then
approached Qari Salaam complainant through his wife who remained
teaching the both ladies, hence, the PWs were conspiring with Qari
Salaam got a false, fabricated and fictitious case against me. I offered my
oath to police on Bible that I had never passed such derogatory and
shameful remarks against the Holy Prophet (PBUH) and the Holy Quran.
I have great respect and honour to the Holy Prophet (PBUH) as well Holy
Quran and since police had conspired with the complainant, so, the
police has falsely booked me in this case. The PWs are real sisters and
interested to falsely involve me in this case as they felt disgrace and
dishonor on the basis of altercation and hard words extended to them.
Qari Salaam complainant is also interested person and both the ladies
remained teaching Holy Quran from his wife. My forefathers are living in
this village since creation of Pakistan. I am also about 40 years old and
since the alleged occurrence, no complaint likewise this never exist
against me. I am uneducated and no priest of Christian. So much so
there is no church of the Christian in the village, so, being ignorant of
any Islamic thought, how can I use such clumsy and derogatory remarks
against the beloved Prophet (PBUH) of Allah and the Divine book viz Holy
Quran. PW Idrees is also a interested witness who has close family links
with their above said ladies.”
The appellant had opted not to make a statement on oath under section
340(2), Cr.P.C. and had not produced any evidence in her defence.
8. I now proceed to evaluate every piece of evidence produced by the

prosecution in the sequence of events statedly unfolding in this case.
9. Mafia Bibi (PW2) and Asma Bibi (PW3) were produced by the
prosecution as witnesses of the incident allegedly taking place in the field
of Falsa on 14.06.2009. The said ladies were young girls and sisters inter
se and were semi-literate who had statedly received some elementary
religious education in their village from the wife of Qari Muhammad
Salaam complainant (PW1). Those ladies had never stated as to who was
addressed by the appellant at the time of uttering the derogatory
remarks, they had never disclosed in whose field of Falsa the alleged
incident had taken place and they had not themselves lodged any report
about the same with the local police. It is of critical importance to
mention here that the senior investigating officer of this case namely
Muhammad Amin Bukhari, SP (Investigation) (PW6) as well as the owner
of the relevant field of Falsa namely Muhammad Idrees (CW1) had
categorically stated before the trial court that the derogatory words were
uttered by the appellant when there was a religious discussion between
the appellant and her Muslim co-workers in the field of Falsa after Mafia
Bibi (PW2), Asma Bibi (PW3) and other Muslim co-workers had stated
that they would not drink water from the hands of the appellant who was
a Christian by faith. According to the said witnesses it was on the basis
of the said stance of the appellant’s Muslim co-workers that a “quarrel”
had taken place and during the said quarrel the appellant had uttered
the derogatory words against the Holy Prophet Muhammad (Peace Be
Upon Him) and the Holy Qur’an. This shows that, according to the
prosecution itself, the appellant had uttered the derogatory words
attributed to her after the appellant’s religion was insulted and her
religious sensibilities had been injured by her Muslim co-workers
including Mafia Bibi (PW2) and Asma Bibi (PW3). It is unfortunate that in
the FIR lodged by Qari Muhammad Salaam complainant (PW1) and in
their statements made before the police under section 161, Cr.P.C. no
mention was made by Qari Muhammad Salaam complainant (PW1),
Mafia Bibi (PW2) and Asma Bibi (PW3) regarding any such verbal
exchange or quarrel. It is also disturbing to note that both Mafia Bibi
(PW2) and Asma Bibi (PW3) had completely suppressed this factual
aspect of the case in their examinations-in-chief before the trial court
and when it was suggested to them by the defence during their cross-
examination they simply denied any such verbal exchange and the
ensuing quarrel. It is, thus, obvious that both Mafia Bibi (PW2) and
Asma Bibi (PW3) had no regard for the truth and they were capable of
deposing falsely and also that the said semi-literate young sisters had a
reason to level allegations against the appellant which could be untrue. I
propose to comment on this aspect of the case from another angle as well
in the later part of this opinion.
10. Muhammad Idrees had appeared before the trial court as CW1 and
he had not been produced by the prosecution but was summoned by the
trial court as a Court Witness. He claimed that he was the owner of the
relevant field of Falsa, he had gone to his field of Falsa on 14.06.2009
and he was informed by Mafia Bibi (PW2) and Asma Bibi (PW3) at the
spot about an altercation taking place between those ladies and the
appellant whereafter the appellant had made a confession before him
and had sought pardon. Muhammad Arshad, SI (PW7) had stated that
the place of occurrence was the field of Falsa belonging to Muhammad
Idrees (CW1) and Muhammad Amin Bukhari, SP (Investigation) (PW6)
had stated that Muhammad Idrees (CW1) was attracted to the field and
the ladies had narrated the matter to him whereafter he inquired from
the appellant who confessed before him. I have, however, found that the
story about Muhammad Idrees (CW1) being attracted to the spot, being
apprised of the incident by Mafia Bibi (PW2) and Asma Bibi (PW3) and
the appellant confessing before him and seeking pardon was a story
which was completely new and in their depositions Mafia Bibi (PW2),
Asma Bibi (PW3), Qari Muhammad Salaam complainant (PW1) and

Muhammad Afzal (PW4) had not stated anything at all about Muhammad
Idrees (CW1) coming to the spot, being apprised of the incident by Mafia
Bibi (PW2) and Asma Bibi (PW3) and the appellant confessing before him
and seeking pardon! It appears that Muhammad Idrees (CW1) was
introduced in this case at some later stage by way of an afterthought. He
had not joined the initial investigation of this case conducted by
Muhammad Arshad, SI (PW7) and had not made any statement before
him. It was the subsequent investigating officer namely Muhammad
Amin Bukhari, SP (Investigation) (PW6) who had claimed that
Muhammad Idrees (CW1) had appeared before him on 04.07.2009, i.e.
after 20 days of the alleged occurrence and after 15 days of registration
of the FIR. Such belated surfacing of the said witness was quite
suspicious and in all likelihood he had been planted in this case at some
subsequent stage. Apart from that the confession allegedly made by the
appellant before Muhammad Idrees (CW1) was not put to the appellant
at the time of recording of her statement under section 342, Cr.P.C. and
the law is settled that a piece of evidence or a circumstance not put to
the accused person at the time of recording of his statement under
section 342, Cr.P.C. cannot be used or considered against him. The
statement made by Muhammad Idrees (CW1) before the trial court is,
therefore, to be kept completely out of consideration.
11. The next development allegedly taking place in this case was that
Qari Muhammad Salaam complainant (PW1) was informed about the
incident but the evidence brought on the record about that development
was also not free from doubt. In the FIR lodged by him the complainant
had stated that Mafia Bibi (PW2), Asma Bibi (PW3), Yasmin Bibi and
some others had informed him and other people of the village about the
incident but in the FIR he had not divulged as to when he was informed
about the incident. In his examination-in-chief before the trial court the
complainant had stated that he was informed by Mafia Bibi (PW2), Asma
Bibi (PW3) and Yasmin Bibi on 14.06.2009 and on that occasion
Muhammad Afzal (PW4) and Muhammad Mukhtar Ahmad were also
present with him whose presence with him had not been mentioned by
him in the FIR. In his cross-examination the complainant had changed
his stance and had stated that he was informed about the occurrence on
16.06.2009 (not on 14.06.2009 as stated by him in his examination-in-

chief).
12. According to the prosecution the next person informed about the
alleged incident was Muhammad Afzal (PW4) but where was he contacted
for the purpose was also in doubt. Qari Muhammad Salaam complainant
(PW1) had stated before the trial court that on 14.06.2009 Mafia Bibi
(PW2), Asma Bibi (PW3) and Yasmin Bibi came to him and informed him
about the incident and on that occasion Muhammad Afzal (PW4) and
Muhammad Mukhtar Ahmad were also present with him. However,
Muhammad Afzal (PW4) had maintained before the trial court that on
14.06.2009 Qari Muhammad Salaam complainant (PW1), Mafia Bibi
(PW2), Asma Bibi (PW3), Yasmin Bibi and Muhammad Mukhtar Ahmad
came to his house and narrated the occurrence to him.
13. According to the record of the case some steps had been taken by
the complainant party before reporting the matter to the police but the
ambivalence surrounding taking of such steps was quite noticeable. The
alleged occurrence had taken place on 14.06.2009 and the matter was
reported to the police on 19.06.2009, i.e. after five days. Qari
Muhammad Salaam complainant (PW1) had initially stated before the
trial court that he had been informed about the incident on 14.06.2009
but during the same testimony he had also stated that he had been
apprised of the occurrence on 16.06.2009. He had stated before the trial
court that between 16.06.2009 and 19.06.2009 he and the people of the
village had “investigated and consulted and peeped into the matter” and
the matter was reported to the police when they had felt satisfied about
correctness of the allegations leveled against the appellant. Muhammad
Idrees (CW1) had also stated that Qari Muhammad Salaam complainant
(PW1) had verified the facts from him. It has pertinently been noticed by
us that no detail of any such investigation, consultation or peeping into
the matter by the complainant party or of verification by the complainant
had been divulged before the trial court nor any evidence had been
produced in that regard.
14. The next development allegedly taking place in this case was a
public gathering convened and held on 19.06.2009 wherein the appellant
was summoned and she had statedly made a confession and had sought
pardon. I have found that the evidence produced by the prosecution in

respect of the said public gathering and about what transpired therein
was not only an afterthought but was nothing short of concoction
incarnate. The said public gathering was allegedly held at about Noon on
19.06.2009 and an FIR in respect of the alleged commission of
blasphemy by the appellant had been lodged by Qari Muhammad Salaam
complainant (PW1) with the local police at 05.45 P.M. on the same day,
i.e. 19.06.2009 but it is quite intriguing to note that in the FIR so lodged
no mention whatsoever had been made to any public gathering convened
or held earlier on the same day or to summoning of the appellant in any
such public gathering, making of a confession by her and seeking pardon
by her therein! All that was mentioned in the FIR was that on 19.06.2009
Qari Muhammad Salaam complainant (PW1), Muhammad Afzal (PW4)
and Mukhtar Ahmad had summoned Asma Bibi (PW3), etc. and when
the appellant was asked about the incident taking place on 14.06.2009
she confessed and sought pardon. After lodging and registration of the
FIR the initial investigating officer namely Muhammad Arshad, SI (PW7)
had recorded the statements of Mafia Bibi (PW2), Asma Bibi (PW3) and
Muhammad Afzal (PW4) under section 161, Cr.P.C. (Exhibits-DA, DB and
DC respectively) on that very day and in those statements the said
witnesses had also failed to mention anything about any public gathering
convened and held on the same day, summoning of the appellant in such
gathering, making of a confession by the appellant or seeking pardon by
her therein!
15. The witnesses produced by the prosecution before the trial court in
order to prove the convening and holding of the so-called public
gathering on 19.06.2009 and summoning of the appellant to that
gathering, making of a confession by her and seeking pardon by her
therein were Qari Muhammad Salaam complainant (PW1) and
Muhammad Afzal (PW4). The statements made by the said witnesses
have, however, been found by me to be mutually contradictory besides
having been contradicted by the remaining record of the case. Qari
Muhammad Salaam complainant (PW1) had stated that a public
gathering was called in the village on 19.06.2009 but he had failed to
mention the time or specific place of its holding. He claimed that in that
gathering the appellant had confessed her guilt before him. He had
conceded that convening and holding of any public gathering on
19.06.2009 had not been mentioned by him in the FIR (Exhibit-PA)

lodged by him later on the same day. He had maintained that in the
public gathering the appellant had narrated the occurrence to him and
then Mafia Bibi (PW2) and Yasmin Bibi had narrated the occurrence but
in her statement made before the trial court Mafia Bibi (PW2) had not
said anything about her presence in the public gathering and Yasmin
Bibi was not produced by the prosecution before the trial and she had
been given up as unnecessary. Although Mafia Bibi (PW2) had stated
about a public gathering in her statement made before the trial court yet
she had never claimed to be present in any such gathering and, thus, her
statement in that regard was nothing but hearsay. She had stated that
the public gathering was held after four days of the alleged occurrence
which meant that either the public gathering was held on 18.06.2009
and not on 19.06.2009 or the alleged occurrence had taken place on
15.06.2009 and not on 14.06.2009. I have already mentioned above that
in her statement made before the police under section 161, Cr.P.C. Mafia
Bibi (PW2) had said nothing about any public gathering at all and she
was duly confronted with that earlier statement. In her statement made
before the trial court Asma Bibi (PW3) had stated about holding of a
public gathering but she had failed to mention any date, time or place of
holding of such gathering. In her examination-in-chief she had never
claimed to be present in the public gathering but in her cross-
examination she had stated that she and others had gone to attend the
public gathering on their own. It has already been mentioned by me
above that in her statement made before the police under section 161,
Cr.P.C. Asma Bibi (PW3) had also said nothing about any public
gathering at all and she was duly confronted with that earlier statement.
Muhammad Afzal (PW4) had stated before the trial court about his
presence in the public gathering and about summoning of the appellant
to that gathering, making of confession by her in that gathering and her
seeking pardon but he was confronted with his earlier statement made
before the police under section 161, Cr.P.C. wherein he had said nothing
at all about any such public gathering, summoning of the appellant to
that gathering, making of confession by the appellant in that gathering
and her seeking pardon. Muhammad Idrees (CW1) had also stated before
the trial court about the public gathering convened and held on
19.06.2009 and also about what transpired therein but he had admitted
in black and white that he was not present in that gathering and he was
told about the same by some other persons. His statement about the
public gathering and whatever transpired therein was, thus, hit by the
rule against hearsay evidence. It may, however, be pointed out that the
said witness had maintained that the public gathering was held after two
or three days of the alleged occurrence and not after five days as asserted
by some other witnesses.
16. Apart from what has been discussed above the evidence produced
by the prosecution about where the public gathering had been held, how
many people had participated in that gathering, who had brought the
appellant to the gathering, how the appellant was brought to the
gathering and the time consumed in the meeting has been found by me
to be replete with glaring contradictions exposing complete falsity of the
said part of the prosecution’s story. As regards the place of holding the
public gathering Qari Muhammad Salaam complainant (PW1) had stated
that the public gathering was held in the house of Muhammad Mukhtar
Ahmad who was not produced by the prosecution and was given up as
unnecessary. He had also stated that the total area of the house of the
said Muhammad Mukhtar Ahmad was 5 Marlas. Mafia Bibi (PW2) had
stated that the public gathering was held in the house of her father
namely Abdul Sattar wherein she and her sister namely Asma Bibi (PW3)
also resided. Asma Bibi (PW3) had stated in one breath that the public
gathering was held in her house but in the other breath she had stated
that the public gathering was held in the house of her neighbour namely
Rana Razzaq. Muhammad Afzal (PW4) had maintained that the public
gathering was held in the house of Muhammad Mukhtar Ahmad who had
not been produced by the prosecution and had been given up as
unnecessary. According to Muhammad Idrees (CW1) the public gathering
was held at the Dera of Haji Ali Ahmad and not at any other place. The
number of persons who had participated in the said public gathering was
stated by Qari Muhammad Salaam complainant (PW1) to be about 100,
Mafia Bibi (PW2) had given that figure as more than 1000 including
many Ulema and Imams of mosques, according to Asma Bibi (PW3) the
number of participants was about 2000 including people of nearby
villages and according to Muhammad Afzal (PW4) more than 200/250
people were present in that gathering. Muhammad Idrees (CW1) had
stated that many religious scholars were also present in the gathering
but he did not know the names of the religious scholars who had
participated. If, as stated by Qari Muhammad Salaam complainant

(PW1), the total area of the house wherein the public gathering had been
held was only 5 Marlas then hundreds or thousands of people could not
conceivably fit into that very small house. The evidence produced by the
prosecution regarding bringing the appellant to the public gathering was
equally discrepant and utterly unreliable. According to Qari Muhammad
Salaam complainant (PW1) some residents of the village including one
Mudassir had gone on two motorcycles to the house of the appellant and
had brought her with them to the public gathering. The said Mudassir
was not produced by the prosecution as a witness. Asma Bibi (PW3) had
stated that the house of the appellant was situated only three houses
away from the place where the public gathering was held and that the
appellant was brought there on foot and she also went back on foot.
Muhammad Afzal (PW4) had stated that the house of the appellant was
situated 200/250 yards away from the house wherein the public
gathering had been held and it was one Mushtaq Ahmad who had
brought the appellant to the gathering. Later on during the same
statement the said witness had maintained that Mushtaq Ahmad had
brought the appellant from the field of Falsa. Muhammad Idrees (CW1)
had stated that the appellant’s house was situated in front of the Dera
whereat the public gathering was held. According to Mafia Bibi (PW2)
and Asma Bibi (PW3) the public gathering lasted for about 15/20
minutes but Muhammad Afzal (PW4) had deposed that the gathering had
continued for two to two and a half hours. There was a general
consensus among the prosecution witnesses that the public gathering
was held on a Friday and it had commenced its proceedings around
Noon time. If the proceedings had continued for two to two and a half
hours then the participants of the gathering, including some religious
scholars and Imams of mosques, might have missed their Friday prayers
which was not expected of them!
17. According to the prosecution after the public gathering was over
Qari Muhammad Salaam complainant (PW1) had lodged an FIR with the
local police on the same day, i.e. 19.06.2009. The circumstances in
which the complainant had lodged the FIR were also not free from
serious doubts. The original FIR (Exhibit-PA) was in the shape of a
written application which had statedly been drafted by an Advocate. The
record of this case is completely silent about availability of an Advocate
in the village of the parties and nobody had stated anything about the
complainant going to any city so as to contact an Advocate and to get an
FIR drafted by him. As a matter of fact the complainant had stated before
the trial court that he did not even remember the name of the Advocate
who had drafted the FIR. The application Exhibit-PA showed that the
same was presented by the complainant before Mehdi Hassan, ASI at
Pull Nehar Chandarkot (bridge over Chandarkot canal) at 05.45 P.M. on
19.06.2009 when the complainant had met that police officer there while
on his way to the Police Station. Qari Muhammad Salaam complainant
(PW1) had, however, stated before the trial court that the application
Exhibit-PA was delivered to the Station House Officer of the concerned
Police Station which was factually incorrect and was belied by the
document Exhibit-PA itself. Muhammad Rizwan, SI (PW5) had stated in
black and white that on 19.06.2009 the complainant had presented the
complaint Exhibit-PA before him at the Police Station and he had then
chalked out the formal FIR (Exhibit-PA/1). Even Question No. 6 put to
the appellant at the time of recording of her statement under section
342, Cr.P.C. was about the complainant presenting the application
Exhibit-PA at the Police Station which was against the record. It was
suggested to the complainant by the defence during his cross-
examination that the application Exhibit-PA was presented by him before
Mehdi Hassan, ASI at Pull Nehar Chandarkot and not at the Police
Station but the complainant had categorically denied that suggestion and
had maintained that it was incorrect to suggest that the application
Exhibit-PA was not presented by him at the Police Station. The
complainant had lied in that regard because it had been recorded by
Mehdi Hassan, ASI at the bottom of the application Exhibit-PA that the
said application had been presented by the complainant before him at
05.45 P.M. on 19.06.2009 at Pull Nehar Chandarkot. This lie told by the
complainant could have further been exposed by Mehdi Hassan, ASI but
for some undisclosed reason the said police officer was not produced by
the prosecution before the trial court. It is quite strange and out of the
ordinary that Qari Muhammad Salaam complainant (PW1), the initiator
of this criminal case, did not remember who had drafted the application
Exhibit-PA for the purpose of lodging the FIR and he did not even know
where and before whom the said application had been presented by him
for the purpose of getting an FIR registered. It, thus, appears that
something else was happening behind the scene and the actual movers
of the present criminal case were some others who had never come to the
fore. Apart from that the FIR had been lodged in this case by Qari
Muhammad Salaam complainant (PW1) who was not present in the
incident allegedly taking place in the field of Falsa on 14.06.2009 and
who had not himself heard any derogatory remark attributed to the
appellant. The FIR lodged by him had not even disclosed as to which
female co-worker was being addressed by the appellant when she had
allegedly uttered the offending words on the relevant occasion. An FIR
lodged with a noticeable delay and after consultations and deliberations
loses its credibility and in the present case the FIR had been lodged with
an unexplained delay of five days and the complainant had admitted
before the trial court that the FIR had been lodged after he and the
people of the village had “investigated”, “consulted” and “peeped into the
matter”. The complainant and the FIR lodged by him, thus, were not
worthy of much credit.
18. The investigation conducted in this case by the police after registration of
the FIR had also left much to be desired. Qari Muhammad Salaam complainant
(PW1) had admitted before the trial court that no permission was obtained from
the District Coordination Officer or the District Police Officer, etc. for lodging or
registration of an FIR in respect of the offence of blasphemy. The initial
investigation of this case was conducted by a Sub-Inspector of Police, i.e.
Muhammad Arshad, SI (PW7) which was a violation of section 156-A, Cr.P.C.
according to which investigation of such a case could be conducted by an officer
not below the rank of Superintendent of Police. After lodging of the FIR it was
Muhammad Arshad, SI (PW7) who was entrusted the investigation of the case
and it was he who had gone to the place of occurrence, had recorded
statements of the witnesses under section 161, Cr.P.C. and had arrested the
appellant on the same day, i.e. 19.06.2009. Muhammad Amin Bukhari, SP
(Investigation) had appeared before the trial court as PW6 and had claimed to
have conducted the subsequent investigation of this case after the Deputy
Inspector-General of Police/Regional Police Officer, Range Sheikhupura had
entrusted the investigation of the case to him on 24.06.2009. That statement of
PW6 was factually incorrect because the relevant letter of the Deputy Inspector-
General of Police/Regional Police Officer, Range Sheikhupura was dated
26.06.2009 as was evident from the statement of PW6 himself. The said officer
had never visited the place of occurrence and had not recorded the statements
of witnesses himself. Even the circumstances in which the appellant had been
arrested in connection with this case were quite doubtful. Muhammad Arshad,
SI (PW7) had stated before the trial court that the appellant had been arrested
by him on 19.06.2009 from the appellant’s house. Muhammad Idrees (CW1),

however, had a different story to tell in that regard and according to him the
religious scholars present in the public gathering had handed over the
appellant to the police and the appellant had been arrested at the Dera of Haji
Ali Ahmad where the public gathering was held.
19. The argument of the learned counsel for the complainant that some
factual assertions made by the prosecution witnesses were deemed to have
been admitted by the defence because the prosecution witnesses were not
cross-examined regarding those assertions and no suggestion was put to them
regarding incorrectness of such assertions has been found by me to be
misconceived. In the case of Nadeem Ramzan v The State (2018 SCMR 149) this
Court had clarified while referring to the earlier cases of S. Mahmood Alam Shah
v The State (PLD 1987 SC 250) and State v Rab Nawaz and another (PLD 1974
SC 87) that “the principle that a fact would be deemed to be proved if the
witness stating such fact had not been cross-examined regarding the same was
a principle applicable to civil cases and not to criminal cases. It was held that a
criminal case is to be decided on the basis of totality of impressions gathered
from the circumstances of the case and not on the narrow ground of cross-
examination or otherwise of a witness on a particular fact stated by him.”
20. The glaring and stark contradictions in the evidence produced by the
prosecution in respect of every factual aspect of this case, noticed by me above,
lead to an irresistible and unfortunate impression that all those concerned in
the case with providing evidence and conducting investigation had taken upon
themselves not to speak the truth or at least not to divulge the whole truth. It is
equally disturbing to note that the courts below had also, conveniently or
otherwise, failed to advert to such contradictions and some downright
falsehood. All concerned would have certainly done better if they had paid heed
to what Almighty Allah has ordained in the Holy Qur’an:
“O you who have believed, be persistently standing firm for Allah,

witnesses in justice, and do not let the hatred of a people prevent you
from being just. Be just, that is nearer to righteousness. And fear Allah;
indeed, Allah is acquainted with what you do.”
(Surah Al-Ma’idah: verse 8)
“So follow not [personal] inclination, lest you not be just. And if you
distort [your testimony] or refuse [to give it], then indeed Allah is ever,
with what you do, acquainted.”
(Surah An-Nisa: verse 135)

21. There are indications available on the record that something had
transpired between the appellant, a Christian by faith, and her Muslim co-
workers in the field of Falsa on the fateful day and it was in the background of
that something that the present allegation regarding commission of blasphemy
had belatedly been leveled against the appellant after deliberations spanning
over five long days. It is unfortunate that all the four private witnesses
produced by the complainant party, i.e. Qari Muhammad Salaam complainant
(PW1), Mafia Bibi (PW2), Asma Bibi (PW3) and Muhammad Afzal (PW4) had
remained completely silent about that something and it were the Court Witness
namely Muhammad Idrees (CW1) and the senior investigating officer namely
Muhammad Amin Bukhari, SP (Investigation) (PW6) who had spilled the beans
in that regard and had shown that the boot might in fact be on the other leg!
According to the statement made by Muhammad Idrees (CW1) before the trial
court he had come to know that before the offending words were allegedly
uttered by the appellant a quarrel had taken place between the appellant and
the other female co-workers over an issue of fetching water to drink.
Elaborating the said quarrel the said witness, owner of the relevant field of
Falsa, had disclosed that while working together in that field on the relevant
occasion the worker ladies wanted to drink water and the appellant was
requested to fetch water but Mafia Bibi (PW2) and Asma Bibi (PW3) said that
they would not drink water from the hands of the appellant because she was a
Christian. Muhammad Amin Bukhari, SP (Investigation) (PW6) had stated
before the trial court that it came to his knowledge during the investigation that
during a religious discussion between the ladies working together in the field of
Falsa on the fateful day a Muslim lady asked for water but when the appellant
offered her water the Muslim lady refused to have/drink it from the hand of a
Christian lady. He had also confirmed that in his statement recorded under
section 161, Cr.P.C. Muhammad Idrees (CW1) had stated that a quarrel had
taken place between the appellant and the ladies appearing as prosecution
witnesses on the issue of drinking water. The record shows, and it is sad to
note, that when taking place of such a quarrel between the appellant and Asma
Bibi (PW3) on the issue of drinking water was suggested to the latter by the
defence during her cross-examination she had denied that suggestion. The
denial of that suggestion by Asma Bibi (PW3) has, however, failed to surprise
me because in the FIR, in their statements recorded by the police under section
161, Cr.P.C. as well as in their statements made before the trial court all the
private witnesses belonging to the complainant party, i.e. Qari Muhammad
Salaam complainant (PW1), Mafia Bibi (PW2), Asma Bibi (PW3) and Muhammad
Afzal (PW4) had maintained complete silence over this factual aspect of the case
and this fact had come to light only through the statements of a Court Witness
and an investigating officer who were both independent witnesses.
22. The above mentioned suppression of a critical fact by the members

of the complainant party in fact holds the key to a just, fair and correct
decision of the present case. The record of the case shows that the
appellant and her forefathers had been living in the same village since
before the creation of Pakistan in the year 1947 and during all this while
no such incident or quarrel over religions of the parties had ever taken
place. It may be advantageous to read again what the appellant had
stated in her statement recorded under section 342, Cr.P.C.:
“I am married woman having two daughters. My husband is a poor

labourer. I used to pluck Falsa from the plants of Muhammad Idrees
along with number of ladies on the daily wages basis. On the alleged day
of occurrence, I along with number of ladies were working in the fields.
Both the ladies Mst. Mafia Bibi and Mst. Asma Bibi PWs quarreled with
me over fetching water which was offered by me to bring for them but
they refused saying that since I am Christian, so, they never took water
from the hand of Christian. Over this, quarrel was insued and some hot
words were exchanged between myself and the PWs ladies. The PWs then
approached Qari Salaam complainant through his wife who remained
teaching the both ladies, hence, the PWs were conspiring with Qari
Salaam got a false, fabricated and fictitious case against me. I offered my
oath to police on Bible that I had never passed such derogatory and
shameful remarks against the Holy Prophet (PBUH) and the Holy Quran.
I have great respect and honour to the Holy Prophet (PBUH) as well Holy
Quran and since police had conspired with the complainant, so, the
police has falsely booked me in this case. The PWs are real sisters and
interested to falsely involve me in this case as they felt disgrace and
dishonor on the basis of altercation and hard words extended to them.
Qari Salaam complainant is also interested person and both the ladies
remained teaching Holy Quran from his wife. My forefathers are living in
this village since creation of Pakistan. I am also about 40 years old and
since the alleged occurrence, no complaint likewise this never exist
against me. I am uneducated and no priest of Christian. So much so
there is no church of the Christian in the village, so, being ignorant of
any Islamic thought, how can I use such clumsy and derogatory remarks
against the beloved Prophet (PBUH) of Allah and the Divine book viz Holy
Quran. PW Idrees is also a interested witness who has close family links
with their above said ladies.”
In the backdrop of that statement of the appellant, suppression of the

fact by the complainant party about the quarrel over drinking water and
confirmation about such quarrel by the Court Witness and the senior
investigating officer there are two possibilities which appeal to reason:
firstly, the appellant had uttered the offending words after her own
religion or religious sensibilities had been insulted and injured by the
Muslim co-workers at the spot or, secondly, due to the quarrel taking
place between the appellant and her Muslim co-workers at the spot
without any offending word having been uttered by the appellant the
quarrel was reported by the Muslim ladies to others who then, after
deliberating over the matter for five long days, had decided to go after the
appellant with a false allegation regarding commission of blasphemy.

Both these possibilities require some examination.
23. The statements made by Muhammad Idrees (CW1) and

Muhammad Amin Bukhari, SP (Investigation) (PW6) before the trial court
revealed that the alleged blasphemy had been committed by the
Christian appellant after her Muslim co-workers had insulted the
appellant’s religion and had injured her religious sensibilities only
because she believed in and was a follower of Jesus Christ. According to
the Holy Qur’an a Muslim’s faith is not complete till he believes in all the
Holy Prophets and Messengers of Almighty Allah including Jesus Christ
(Isa son of Maryam) (Peace Be Upon Him) and all the revealed Holy Books
of Almighty Allah including the Holy Bible. From that perspective
insulting the appellant’s religion by her Muslim co-workers was no less
blasphemous. Almighty Allah, the Creator of mankind, knew how a
human being whose religion and religious sensibilities are insulted is
likely to snap and retort and that is why it was ordained in the Holy
Qur’an that
“And do not insult those they invoke other than Allah, lest they insult
Allah in enmity without knowledge. Thus We have made pleasing to every
community their deeds. Then to their Lord is their return, and He will
inform them about what they used to do.”
(Surah Al-An’am: verse 108)
The Muslim co-workers of the appellant had violated the command of

Almighty Allah by insulting the Deity believed in and the religion followed
by the appellant and, even if the prosecution’s allegations against the
appellant were to be accepted as correct, the stated reaction to the same
by the appellant was not different from that warned about by Almighty
Allah.
24. In view of the glaring contradictions in the evidence produced by

the prosecution it has appeared to me to be equally plausible that due to
the quarrel taking place between the appellant and her Muslim co-
workers at the spot without any offending word having been uttered by
the appellant the quarrel was reported by the Muslim ladies to others
who then, after deliberating over the matter for five long days, had
decided to go after the appellant with a false allegation regarding
commission of blasphemy. If that were so then the Muslim witnesses in
this case had violated a covenant of the Holy Prophet Muhammad (Peace
Be Upon Him) with those professing the Christian faith. In his book The
Covenants of the Prophet Muhammad with the Christians of the World
(published by Angelico Press on 01.09.2013) John A. Morrow has
referred to and reproduced many covenants entered into by the Holy
Prophet Muhammad (Peace Be Upon Him) with people of the Christian
faith and one of such covenants is called the Covenant of the Prophet
Muhammad (Peace Be Upon Him) with the Monks of Mount Sinai. It is
reported that in or around the year 628 A.D. a delegation from St.
Catherine’s Monastery, the world’s oldest monastery located at the foot of
Mount Sinai in Egypt, came to the Holy Prophet Muhammad (Peace Be
Upon Him), requested for his protection and he responded by granting
them a charter of rights. That charter, also known as The Promise to St.
Catherine, was translated from Arabic to English language by Dr. A.
Zahoor and Dr. Z. Haq as follows:
"This is a message from Muhammad ibn Abdullah, as a covenant to

those who adopt Christianity, near and far, we are with them.
Verily I, the servants, the helpers, and my followers defend them,

because Christians are my citizens; and by God! I hold out against
anything that displeases them. No compulsion is to be on them. Neither
are their judges to be removed from their jobs nor their monks from their
monasteries. No one is to destroy a house of their religion, to damage it,
or to carry anything from it to the Muslims' houses. Should anyone take
any of these, he would spoil God's covenant and disobey His Prophet.
Verily, they are my allies and have my secure charter against all that
they hate.
No one is to force them to travel or to oblige them to fight. The Muslims

are to fight for them. If a female Christian is married to a Muslim, it is
not to take place without her approval. She is not to be prevented from
visiting her church to pray. Their churches are to be respected. They are
neither to be prevented from repairing them nor the sacredness of their
covenants. No one of the nation (Muslims) is to disobey the covenant till
the Last Day (end of the world)."
The promise made was eternal and universal and was not limited to St.
Catherine alone. The rights conferred by the charter are inalienable and
the Holy Prophet Muhammad (Peace Be Upon Him) had declared that
Christians, all of them, were his allies and he equated ill treatment of
Christians with violating God’s covenant. It is noticeable that the charter
imposed no conditions on Christians for enjoying its privileges and it was
enough that they were Christians. They were not required to alter their
beliefs, they did not have to make any payments and they did not have
any obligations. The charter was of rights without any duties and it
clearly protected the right to property, freedom of religion, freedom of

work, and security of person.
25. It is unfortunate that while utilizing the sacred concept of Namoos-

e-Risalat (honour and dignity of Prophethood) the above mentioned
promise made by the Holy Prophet Muhammad (Peace Be Upon Him) to
those professing the Christian faith had not been adhered to by his
followers in the present case. It appears that after an altercation taking
place in the field of Falsa a feast of falsehood had followed and the
Muslim members of the complainant party led by Qari Muhammad
Salaam complainant had paid little heed to the following command of
Almighty Allah in the Holy Qur’an:
“O! ye who believe! Stand out firmly for justice, as witnesses to Allah,
even as against yourselves, or your parents, or your kin, and whether it
be (against) rich or poor, for Allah can best protect both. Follow not the
lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline
to do justice, verily Allah is well-acquainted with all that ye do.”
(Surah Al-Nisa: verse 135)
Even if there was some grain of truth in the allegations levelled in this
case against the appellant still the glaring contradictions in the evidence
of the prosecution highlighted above clearly show that the truth in this
case had been mixed with a lot which was untrue. Even in this regard
the Muslim witnesses belonging to the complainant party had ignored
what had been ordained by Almighty Allah in the following verse of the
Holy Qur’an:
“And do not mix the truth with falsehood or conceal the truth while you
know [it].”
(Surah Al-Baqarah: verse 42)
Blasphemy is a serious offence but the insult of the appellant’s religion

and religious sensibilities by the complainant party and then mixing
truth with falsehood in the name of the Holy Prophet Muhammad (Peace
Be Upon Him) was also not short of being blasphemous. It is ironical that
in the Arabic language the appellant’s name Asia means ‘sinful’ but in
the circumstances of the present case she appears to be a person, in the
words of Shakespeare’s King Leare, “more sinned against than sinning”.
26. For what has been discussed above a conclusion is inescapable

and irresistible that the prosecution had failed to prove its case against
the appellant beyond reasonable doubt. This appeal is, therefore,

allowed, the conviction and sentence of the appellant recorded and
upheld by the courts below are set aside and she is acquitted of the
charge by extending the benefit of doubt to her. She shall be released
from the jail forthwith if not required to be detained in connection with
any other case.
(Asif Saeed Khan Khosa)

Judge

Against The Judgment Dated 16.10.2014 of The Lahore High Court, Lahore Passed in Crl.A.No.2509/2010 and M.R.No.614/2010

Uploaded by

Copyright:

Available Formats

Against The Judgment Dated 16.10.2014 of The Lahore High Court, Lahore Passed in Crl.A.No.2509/2010 and M.R.No.614/2010

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Against The Judgment Dated 16.10.2014 of The Lahore High Court, Lahore Passed in Crl.A.No.2509/2010 and M.R.No.614/2010

Uploaded by

Copyright:

Available Formats

IN THE SUPREME COURT OF PAKISTAN

PRESENT: MR. JUSTICE MIAN SAQIB NISAR, HCJ

CRIMINAL APPEAL NO.39-L OF 2015

Mst. Asia Bibi

For the appellant(s): Mr. Saif-ul-Malook, ASC

For the State: Mr. Zubair Ahmed Farooq, Addl.P.G.

For the complainant: Mr. Ghulam Mustafa Chaudhry, ASC

Date of hearing: 8.10.2018

MIAN SAQIB NISAR, CJ. –

“I bear witness that there is no God worthy to be

worshiped but Allah, the One alone, without

partner, and I bear witness that Muhammad (‫)ﷺ‬

is his Servant and Messenger”

The Qalimah-e-Shahadat as shown above, is deemed to be

the essence of Islam and the recitation of which makes us Muslims, is

Prophet Muhammad (‫ )ﷺ‬is the Last Messenger of Allah. It is our

2. The sanctity of our Prophet Muhammad (‫ )ﷺ‬is further

evident from the Qalimah-e-Shahadat, as His name is being read

the fundamental freedom of thought, conscience and belief. It does not

mean compromise, lack of principles or lack of seriousness about one’s

principles rather it means accepting the fact that human beings,

naturally distinct in their appearance, situation, speech, behavior, and

tolerate anything but it teaches zero tolerance for injustice, oppression,

by Islam. It prohibits coercion in matters of faith and belief.

“There should be no compulsion in religion. Surely, the right way

Thus, as Muslims we are bound by this authoritative order and should

act within the purview of such.

3. As it is enunciated in the above verse of Allama Muhammad

Iqbal, a well renowned activist and the ‘Spiritual Father of Pakistan’,

from his poem Jawab-e-Shikwa, the veneration and adulation of Our

Beloved Holy Prophet (‫ )ﷺ‬is evident and is reckoned as the

foundational principle on which the religion - Islam is based. There is no

denial whatsoever of the fact that Prophet Muhammad (‫ )ﷺ‬holds the

His outstanding demonstration of extremely lofty moral values and

personal highest exemplary role model bearing an overwhelming effect on

the course of history, as acknowledged by foe and friend alike, rightly

undoubtedly brought about the greatest effect in changing the minds,

deeds and conducts of individuals and nations. His exceptional

achievements have surpassed all predecessors in all respects.

4. The unlimited and unparalleled love with Allah’s Messenger

(‫)ﷺ‬, is an integral part of a Muslim’s faith. In this connection the

following Verses and Ahadith are very clear: -

“Say, [O Muhammad], “If your fathers, your sons, your

By the star when it descends, Your companion

Narrated Abu Hurairah (R.A): “Allah’s Apostle (‫)ﷺ‬

Narrated Anas (RA): The Prophet (‫ )ﷺ‬said “None of

5. This love has to manifest itself in complete unconditional

obedience to follow the footsteps of the Holy Prophet (‫ )ﷺ‬as is

manifested from the following Verses:

“Say, [O Muhammad], “If you should love Allah, then follow

It is not for a believing man or a believing woman, when Allah

6. The commendable charisma and personality of our Holy

Prophet (‫ )ﷺ‬serves as a role model for all Muslims, in clear terms, as

mentioned in the following Verses:

“Certainly, you have in Allah’s Messenger an excellent

And indeed, for you is a reward uninterrupted. And indeed, you

And We have not sent you, [O Muhammad], except as a mercy

7. The Holy Qur’an has unequivocally described the glorification

and exaltation of Holy Prophet (‫ )ﷺ‬and has ordered Muslims to strictly