Legal Options to Handle Afia Siddiqui

by ahmersoofi@hotmail.com

The jury of the Manhattan court found Dr Afia Siddiqui guilty of charges of attempted murder and convicted her. Now on the next date of hearing, the judge after listening to the lawyers shall sentence her.

The conviction prevents the executive branch of the US government from intervening. Therefore no matter how much effort the Pakistani government puts in on a diplomatic level, the conviction cannot be reversed through political or diplomatic means. This is the system of the separation of powers under the US constitution.

So the question is what should be done to bring Dr Afia to Pakistan given that notwithstanding the merits of the case it has become an emotional issue for the people of Pakistan and political parties, putting further pressure on the government to ‘force’ America to return Dr Afia.

Under these circumstances there are three legal options available to the Pakistani government.

Firstly the government can provide or further strengthen the legal team so that they can file an appeal against the conviction and also the forthcoming sentence.

In the appeal the lawyers need to question the inadequacy of the evidence, the extra-legal considerations that may have weighed with the jury and plead other grounds that the US appellate lawyers would be familiar with, based on US jurisprudence and precedents of the US Supreme Court. In this regard the government must make available to Dr Afia any additional specialised appellate lawyer so that from a legal point of view all necessary grounds are raised and well pleaded.

The second legal option to bring back Dr Afia would be for the US president to pardon her. The US president has the legal competence to pardon both, the conviction and the sentence.

This power is exercisable normally by all heads of state and is part of the executive competence of the president’s office. The Pakistan government through the US ambassador or State Department can lobby that in this particular case circumstances warrant that President Obama should exercise his presidential discretion to grant a pardon as this would have a strong bearing on improving relations between the people of Paksitan and the US government.

This may not be an easy route as President Obama will feel the domestic pressure not to extend pardon to a woman who was facing serious charges. With the Department of Justice and the attorney general’s office taking the decision to prosecute her and incurring expenses on the said trial, it may feel compelled to disregard the initial decision-making of the executive on the basis of political considerations alone.

The third option to bring back Dr Afia is that she can be transferred to Pakistan to complete her sentence here.

This option has not been explored by the Pakistani government and perhaps even the US government so far. Neither has it been debated in parliament or deliberated in a parliamentary committee.

There exists in Pakistan a specialised statute called the Transfer of Offenders Ordinance 2002. This ordinance as a prerequisite only requires that Pakistan should have a bilateral agreement with US, for the mutual transfer of offenders. Pakistan may already have this agreement and if not it can be made and executed without delay.

The advantage will accrue to both countries. Offenders in Pakistan can be transferred to the US, and offenders in the US can be transferred to Pakistan to complete their sentences. It is a kind of post-conviction extradition. This way the foreign country can fulfil its constitutional mandate of bringing a perpetrator to justice by obtaining a conviction successfully and, thereafter sending him to his country of origin, for completion of the sentence.

The power to transfer an offender exists in US law under Title 18, Part III, Chapter 306, Section 4100 of the US Code, which states “an offender may be transferred from the United States pursuant to this chapter only to a country of which the offender is a citizen or national”.

Once she is transferred to Pakistan to complete her sentence under the above-mentioned ordinance of 2002 or under US law, then her house can also be notified as a sub jail, or she could be put in a separate premises in Pakistan somewhere. She would be entitled to remissions as per Pakistan’s jail manual.

Although she would continue to be in custody to complete the sentence the fact that she will be doing so in Pakistan would be extremely reassuring to the people of Pakistan and would also be taken as a very positive gesture by the US administration given the circumstances. This would hopefully resolve tensions surrounding this issue between the people of Pakistan and the US administration.

This option will result in a win-win situation for all concerned. Firstly the US government would have fulfilled its mandate of bringing Dr Afia to justice, secondly the Pakistani government would have brought back Dr Afia to Pakistan and thirdly Dr Afia would be close to her relatives and friends.

Published by alaiwah

ALAIWAH'S PHILOSOPHY About 12 years ago, while studying Arabic in Cairo, I became friends with some Egyptian students. As we got to know each other better we also became concerned about each other’s way of life. They wanted to save my soul from eternally burning in hell by converting me to Islam. I wanted to save them from wasting their real life for an illusory afterlife by converting them to the secular worldview I grew up with. In one of our discussions they asked me if I was sure that there is no proof for God’s existence. The question took me by surprise. Where I had been intellectually socialized it was taken for granted that there was none. I tried to remember Kant’s critique of the ontological proof for God. “Fine,” Muhammad said, “but what about this table, does its existence depend on a cause?” “Of course,” I answered. “And its cause depends on a further cause?” Muhammad was referring to the metaphysical proof for God’s existence, first formulated by the Muslim philosopher Avicenna. Avicenna argues, things that depend on a cause for their existence must have something that exists through itself as their first cause. And this necessary existent is God. I had a counter-argument to that to which they in turn had a rejoinder. The discussion ended inconclusively. I did not convert to Islam, nor did my Egyptian friends become atheists. But I learned an important lesson from our discussions: that I hadn’t properly thought through some of the most basic convictions underlying my way of life and worldview — from God’s existence to the human good. The challenge of my Egyptian friends forced me to think hard about these issues and defend views that had never been questioned in the milieu where I came from. These discussions gave me first-hand insight into how deeply divided we are on fundamental moral, religious and philosophical questions. While many find these disagreements disheartening, I will argue that they can be a good thing — if we manage to make them fruitful for a culture debate. Can we be sure that our beliefs about the world match how the world actually is and that our subjective preferences match what is objectively in our best interest? If the truth is important to us these are pressing questions. We might value the truth for different reasons: because we want to live a life that is good and doesn’t just appear so; because we take knowing the truth to be an important component of the good life; because we consider living by the truth a moral obligation independent of any consequences; or because we want to come closer to God who is the Truth. Of course we wouldn’t hold our beliefs and values if we weren’t convinced that they are true. But that’s no evidence that they are. Weren’t my Egyptian friends just as convinced of their views as I was of mine? More generally: don’t we find a bewildering diversity of beliefs and values, all held with great conviction, across different times and cultures? If considerations such as these lead you to concede that your present convictions could be false, then you are a fallibilist. And if you are a fallibilist you can see why valuing the truth and valuing a culture of debate are related: because you will want to critically examine your beliefs and values, for which a culture of debate offers an excellent setting.

4 thoughts on “Legal Options to Handle Afia Siddiqui

  1. Thanks for this post, very well-written – is it okay for me to provide a link to it on my blog called Gumnaam…it can be found on http://gumnaam-nameless.blogpost.com. I have been doing a campaign on it for Dr. Afia following various blog posts about her and either promoting them or if I disagree with them then, writing my answers for them. In your case, its just for promotion. I have a letter from Yvonne Ridley on the blog too.

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