Sources of Law
Sources of Law
INTRODUCTION
Custom is a habitual course of conduct observed uniformly and voluntarily by the people. Custom
was regarded as one of the oldest sources of law as in the ancient times it occupied an important
place in regulation of human conduct in almost all the societies. Custom is created by the people, by
their unconscious adoption of a certain rule of conduct and its authority is based on nothing but its
long-continued use and recognition by the people.
MEANING AND CHARACTERISTICS OF CUSTOM
The word ‘custom’ ordinarily means tradition, practice, usage, observance, or a way. The word
‘custom’ generally means the following:
1. It means a usage or practice common to many or to particular place or class habitual
with an individual.
2. It is a tradition passing on from one generation to another.
3. It means repeated practice that regulate social life.
4. It means a long- e s t a b l i s h e d practice, considered as unwritten law, and derives
authority on long consent, usage, and prescription.
5. It means long established habits or traditions of a society.
6. It is a traditional and widely accepted way of behaving or doing something that is -
specific to a particular society, place, or time.
When people find any act to be good, beneficial and agreeable to their nature and disposition, they
use and practice it from time to time, and it is by frequent use and multiplication of this act that the
custom is made. In Sanskrit Sadachara, means ‘the usage of virtuous men’. The word Sadachara,
has been used for custom which means, ‘the handed down in regular succession from times
immemorial among the four chief castes (Varna) and mixed races of the country’. It is a usage that
has by long continuance acquired a legally binding force.
DEFINITIONS OF CUSTOM
1. Salmond: - According to Salmond, “custom is the embodiment of those principles which have
commended themselves to the national conscience as principles of justice and public utility”.
2. Austin: - According to Austin, “custom is a rule of conduct which the governed observe
spontaneously and not in a pursuance of law set by a political superior”.
3. Holland: - He defined custom as “a generally observed course of conduct.”
4. Harprasad v. Shivdayal – The Privy Council observed, custom as a rule which in a particular
family or district or class or tribe, has due to its long usage obtained the force of a law.
5. In Tanistry case, it was held that custom is jus non scriptum (Unwritten law). When people
find any act to be beneficial and agreeable to their nature and requirement, they start practicing
it from time to time and when it is continued for immemorial time, it obtains force of law.
JUDICIAL TESTS FOR A VALID CUSTOM
Each and every custom cannot be legally enforced. They must be proved before the courts before
they can have the force of law. Custom to be legally recognized must satisfy the following tests:
1. IMMEMORIAL ANTIQUITY
The first test of a valid custom is that it must be immemorial. It must be old or ancient and must
not be of recent created. Allen, Paton, Salmond, and all other jurists believe that in order for custom
to have legal validity, it must be proven to be of ancient origin. Blackstone regards that “A custom,
in order to be legitimate and binding, must have been employed as long as man’s memory runneth
not to the contrary”. In England, time immemorial refers to a period of time so distant that no living
person can recall it or give evidence about it. In ancient Hindu law also, the antiquity was one of the
essentials for the recognition of custom. Manu said, “Immemorial custom is transcendental law”.
In Ambalika Dasi v. Aparna Dasi the court was of the view that either 1773 A.D. or 1793 A.D. is
the date for treating a custom which has been in existence as immemorial. In Venkata SubbaRao v.
Bhujangarrya the court held that a custom being in existence for 40 years is an enforceable custom.
The Supreme Court in Gokul Chand v. Parvin Kumari, decided the mater once for all by laying
down that in India a custom must be of old nature, but there is no such fixed period for which it
must have to been in existence as it is in the English law.
2. REASONABLENESS
The second important judicial test of a valid custom is that it must be reasonable not be
unreasonable. It must be useful and convenient to the society. If any party challenges a custom, it
must satisfy the court that the custom is unreasonable. A custom shall not be valid if it is apparently
repugnant to logic and it is likely to do more mischief than good if enforced. That is why it is said
that the authority of a prevailing custom is never absolute.
Sir Edward Coke pointed out that a custom is contrary to reason if it is opposed to the principles of
justice, equity and good conscience. In Raja Varma v. Ravi Varma the privy council observed that a
custom which is not reasonable is invalid in law and not binding. In case of Lutchmeeput v.
sadaulla, a plaintiff, a zamindar sued to restrain defendants from fishing in certain bhils (ponds)
which formed part of his zamindari and where the defendants contended that they had a prescriptive
right to fish under a custom according to which all the inhabitants of the zamindari have the right of
fishing in the bhils, it was held that the alleged custom was unreasonable the defendants may take
away the entire of fishing in the bhils leaving nothing for the plaintiff who was admittedly the
owner of them.
3. MORALITY
Third test of a valid custom is that a custom, to be valid, must not be immoral. It is a well-
recognized rule that a custom should not be opposed to decency and morality. In Mathura Naikin v.
Esu Naikin, the Court has held that the custom of adoption of girls for immoral purposes, like
dancing is illegal. In case of Balusami v. BalaKishna, the custom permitting marriage with
daughter’s daughter has also been held immoral. In Gopi v. jaggo, the Privy Council allowed a
custom which recognized and sanctioned re marriage of a woman who had been abandoned and
deserted by her husband. The Bombay High Court, in Narayan v. Laving held a custom permitting a
woman to desert her husband at her pleasure and marries again without his consent to be immoral.
4. CONTINUANCE
The fourth test for a valid custom is that it must have been continuously observed without any
interruption. General rule is that if a custom has not been followed continuously and uninterruptedly
for a long time, the presumption is that it never existed at all. It must have been in existence and
recognized by the community without any intervening break, for such duration as may, be
recognized as reasonably long. In Muhammad Hussain Forki v. Syed Mian Saheb, it was held that
unless there is continuity there is no custom.
5. PEACEABLE ENJOYMENT
The next important test is that custom must have been enjoyed peaceably. If a custom has been in
dispute for a long time in a court of law or otherwise, it will negate the presumption that originated
by consent.
6. CONSISTENCY
The test for a valid custom is that it must be in conformity with the statute law. It should not be
contrary to the statutory law. In Darshansing v. Naimum Nisa Bibi. it was held that custom cannot
abrogate a newly enacted legislation. For instance, the custom of child marriage and usage of dowry
has no legal force in modern India after the relevant enactments.
7. CERTAINTY
Certainty is an indispensable condition of a valid custom. A custom, however, ancient must not be
indefinite and uncertain. In Wilson v. Willes, it was held that a custom must be certain and not
vague.
8. COMPULSORY OBSERVANCE
A custom to be legally recognized as a valid custom must be observed as a right. It means that
custom must have been followed by all concerned without recourse to force and without the
necessity of permission of those who are adversely affected by it. If a practice is left to individual
choice; it cannot be treated as a customary law. In Hamperton v. Hono, it was held that if the
observance of a custom is suspended for a long time, it would be assumed that such a custom was
never in existence.
9. PUBLIC POLICY
Another test for the validity of a custom is that it should not be opposed to public policy. In case of
Budanso v. Faturr, a custom which would enable a woman to marry again during the life time of
her husband without any defined rules by which the marriage with the first husband is dissolved
before the second marriage is contracted, was held to be contrary to public policy.
THEORIES REGARDING TRANSFORMATION OF CUSTOM INTO LAW
1. Historical Theory - The main exponents of this theory are Karl Von Savigny, his disciple
Puchta, Blackstone, and Sir Henry James Summer Maine. According to this theory, the
growth of law does not depend upon the arbitrary will of any individual. Custom is derived
from the common consciousness of the people.
➢ According to Savigny, custom is per se law. He says law is based on custom.
➢ According to Puchta, the custom is independent of the law of sovereign. The custom is not
only self-sufficient and independent of legislative authority but is a condition precedent of
all sound legislation.
➢ Sir Henry Maine regards custom as a source of formal law.
Criticism: Paton says that the growth of most of the customs is not the result of any conscious
thought but of tentative practice.
2. Analytical theory - The main exponent of this theory is Austin. According to him, custom
is not law in itself, but it is a source of law. If a custom is not recognized by the legislation
and approved by the judiciary, it will not become a law.
➢ Gray also says that custom is one of the sources of law but it is certainly not the sole source
of law.
➢ According to Holland, customs are not laws when they arise but they are adopted into laws
by State recognition.
Criticism: Allen says that Customs grow by conduct and it is a mistake to measure its validity solely
by the express sanction accorded by courts of law or by other determinate authority.
CLASSIFICATION OF CUSTOM
Custom can be classified into two types:
1. Custom without sanction and
2. Custom having sanction.
Custom Without Sanction: These are those customs which are non-obligatory. They are all
observed due to presence of the public opinion.
Custom Having Sanction: These are those customs which are enforced by the State. These customs
are backed by sanction. These customs have two types which are as follows, Legal custom and
Conventional custom.
LEGAL CUSTOM: The legal customs are those whose legal authority is absolute and
unconditional. These customs operate as a binding rule of law. They have been recognized by the
courts and have become a part of the law of the land. They are enforced by the courts. Legal
customs are of two types, namely, Local custom and General custom
➢ Local Custom: A local custom is that which prevails in some defined locality, that is, to a
district, town or an area. But they do not imply geographical locality only. Sometimes, certain
sects or families take their customs with them wherever they go. They too are called local
customs. Therefore, in India, local customs may be divided into two classes, Geographical
local custom’ and personal local custom.
➢ General Custom: A general custom is that which prevails throughout the country and
constitutes one of the sources of the law of the land. There was a time when common law was
considered to be the same as general custom of the realm followed from ancient time, but
today it is not so. Now only the statute law passed by the British parliament and precedents
are regarded as the sources of common law.
CONVENTIONAL CUSTOM: A conventional custom is also called “usage”. It is an established
practice whose authority is conditional on its acceptance. A conventional custom is binding on the
parties not because of any legal authority, but because of the fact that it has been expressly or
impliedly incorporated in a contract between the parties concerned. A conventional custom may
either be local or national. In Asarabulla v. Kiamtulla, it was held that a conventional custom or
usage which is contrary to any express condition laid down in a contract shall not be enforceable by
law.
CUSTOM AND USAGE
1. A custom is binding irrespective of the consent of the parties, whereas usages are binding only
when they are not expressly excluded by the terms of agreement entered into by the parties.
2. If a custom is local, it is confined to a particular locality, on the other hand, the usage need not
to be confined to a particular locality.
3. Usage which is also based on long practice has not acquired binding or obligatory character.
4. A custom to be valid should have been in existence from time immemorial but it is not so in
case of a usage.
ARTICLE 141 of the Constitution of India - The law declared by the Supreme Court shall be binding
on all courts within the territory of India.
THEORIES
DECLARATORY THEORY - This theory was propounded by Sir Mathew Hale as early as in
1713 when he said: “…the decision of courts of justice…do not make a law properly so called, for
that only the king and parliament can do; yet they have a great weight and authority in expounding,
declaring, and publishing what the law of this kingdom is.” However, it was Blackstone who
formally enunciated this theory. According to this theory, judges do not discover law, they just
declare it. Coke says judicial decisions are not a source of law but the best proof of law is. In Willis
v. Baddeley, the court held that here is no such thing as judge-made law.
CONSTITUTIVE THEORY – According to this theory judges make law. Law made by a judge is
as real and effective as any statute. Prof. Dicey who says; “A large part and the best part of the law of
England is judge made law –that is to say, consists of rule to be collected from the judgements of the
courts. This portion of the law has not been created by acts of parliament and is not recorded in the
statute book. It is the work of the courts and it is, in short, the fruit of judicial legislation.”
Prof. Gray has however taken an extreme view contending that judges alone are makers of law. He
says, ‘Whoever hath an absolute authority to interpret any written, it is he who is truly the law giver’.
However, this theory is criticized on the ground that the judges have no power to ignore or override
the provision of a statute. he is duty bound to enforce the statutory provisions.
KINDS OF PRECEDENT
1. Authoritative precedents: authoritative precedents are bound to be followed by a lower
court or other equivalent court once a judgment is made whether they approve it or not.
1. Absolutely authoritative: In these cases, the verdict that has been earlier must
mandatorily be followed by the judge.
2. Conditional authoritative: Conditional precedents are those that have the authority
to bind the court’s decision, but under certain exceptions or special cases, they can be
disregarded. This happens when certain legal decisions are inconsistent with law and
reason and are not well-settled; hence, the judges are at liberty to dissent from or
overrule them and make a new law.
2. Persuasive precedent: persuasive precedents include decisions taken by an inferior court
that a higher court or any other court is not obliged to follow. It depends on the court to
decide whether to consider it or not.
3. Original precedent: An original precedent arises when the court has never taken a decision
in a case and it has to use its own discretion to reach a conclusion. It helps to create new law.
4. Declaratory precedents: A declaratory precedent is application of existing precedent in a
particular case. A declaratory precedent involves declaring an existing law and putting into
practice; hence it does not help in creating new law.
Vishakha v. State of Rajasthan - It is regarded as one of the landmark cases in India because this
case was the first of its kind to provide safety for women at their work places. The judges in this case
identified the need for protection of women at workplace and laid down the vishakha guidelines to
protect women against sexual harassment at work place. Later in 2013 it was transformed into the
Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act,2013.
PUCL v. Union of India - This case made India the first nation to protect right to food under its
constitution. The judgment introduced various acts like mid-day meals, integrated child development
system, annapurna scheme and many more to protect the people below poverty line and provide food
to them at subsidized rates.