FASAKH: KEMENANGAN YANG BERSTRATEGI (BHG 2)
FASAKH – Pada penulisan yang terdahulu, topik yang dibincangkan adalah berkaitan bagaimana seseorang Hakim bicara menghakimi bahawa terdapatnya penderaan dalam menuntut permohonan fasakh; rujuk artikel FASAKH: KEMENANGAN YANG BERSTRATEGI (BHG 1). Kes-kes yang telah dibentangkan, telah membuktikan bahawa mahkamah lebih cenderung untuk membubarkan perkahwinan secara fasakh apabila penderaan itu dibuktikan melalui laporan perubatan, keterangan saksi-saksi yang kompeten dan laporan polis. Penulisan kali ini pula akan mengupaskan tentang satu lagi cara untuk membuktikan terdapatnya penderaan untuk menuntut fasakh iaitu melalui iqrar dan juga fungsi-fungsi peguam dalam mengendalikan kes-kes fasakh.
Iqrar
Mahkamah juga turut menerima iqrar seseorang dalam menghakimi kes. Sebagaimana yang terdapat di dalam kes F Y v Z I [2009] 1 SHLR 86. Yang kena tuntut di dalam keterangannya mengaku ada memukul pihak Yang Menuntut sebanyak empat kali. Yang menuntut pula mendakwa yang kena tuntut ada memukulnya lebih dari empat kali. Oleh itu mahkamah memfasakhkan akad nikah perkahwinan mereka.
Menurut undang-undang keterangan Islam, pengakuan Yang Kena Tuntut itu dinamakan iqrar. Iqrar sebagaimana di dalam kitab I’aanatul Taalibin Juz 3, ms 187 menyebut: Iqrar dari segi bahasa bererti mensabitkan, manakala menurut Syarak diertikan sebagai memberitahu hak seseorang atas dirinya. Ikrar juga dinamakan sebagai iktiraf.
Tidak terdapat perselisihan pendapat di kalangan ahli-ahli perundangan Islam (fuqaha) bahawa iqrar adalah satu alat pembuktian. Ianya sabit berdasarkan kepada al-Quran dan al-Sunnah. Firman Allah SWT: “Wahai orang-orang yang beriman! Hendaklah kamu menjadi orang yang sentiasa menegakkan keadilan, lagi menjadi saksi (yang menerangkan kebenaran) kerana Allah, sekali pun terhadap diri kamu sendiri”, Surah an-Nisa’ (4):135.
Iqrar adalah kesaksian ke atas diri sendiri, iaitu pengakuan dengan hak yang didakwa ke atas diri sendiri. Di dalam undang-undang keterangan Islam yang bertulis pada hari ini seperti mana diperuntukkan di dalam Akta Keterangan Mahkamah Syariah (Wilayah-Wilayah Persekutuan) 1997 di dalam sub-s 17(1) memperuntukkan: Iqrar ialah suatu pengakuan yang dibuat oleh seseorang, secara bertulis atau lisan atau dengan isyarat, menyatakan bahawa dia mempunyai obligasi atau tanggungan terhadap seseorang lain berkenaan dengan sesuatu hak. Di dalam sub-s 17(2)(a) diperuntukkan: (2) Sesuatu iqrar hendaklah dibuat — (a) di dalam mahkamah, di hadapan hakim.
Kesimpulan
Jadi dapat disimpulkan, untuk mahkamah menghakimi sesuatu kes bahawa terdapatnya penderaan sebagai satu asbab untuk memfailkan fasakh, , mahkamah akan melihat kepada perkara-perkara:
- Laporan doktor
- Repot Polis
- Saksi – saksi yang kompeten
- Ikrar
Oleh itu apabila berlaku keganasan rumah tangga, apa yang perlu dilakukan adalah yang pertama, dengan segera membuat pemeriksaan dan mendapatkan laporan doktor. Kedua, ambil gambar lebam atau apa apa objek yang digunakan untuk menyakiti sebagai bukti. Ketiga, pergi terus ke balai polis untuk membuat laporan tentang penderaan yang berlaku. Keempat, mangsa dinasihatkan untuk menceritakan masalah didera dengan keluarga, rakan atau saudara mara. Semua ini adalah bahan bukti yang boleh membantu keterangan di mahkamah syariah dalam menuntut fasakh. Sebaiknya pihak yang menjadi pemohon di dalam kes fasakh dinasihatkan melantik seorang peguam bagi membantu beliau di dalam menguruskan kes.
Fungsi peguam di dalam kes fasakh
Perceraian boleh menjadi sukar walaupun kedua-dua pasangan bersetuju untuk berpisah. Ia juga adalah satu proses yang panjang. Sebaik sahaja anda bercerai, semuanya mesti dibahagikan antara anda berdua. Jika anda cuba berunding dengan pasangan anda sendiri, anda mungkin tidak dapat mencapai kata sepakat. Pasangan anda mungkin juga akan mendapatkan peguam mereka sendiri untuk melindungi kepentingan mereka. Anda juga mungkin akan mengalami kepayahan sewaktu permohonan kepada mahkamah kerana contohnya kesusahan dalam memahami jargon undang-undang atau dalam langkah-langkah dalam proses untuk memohon untuk menuntut fasakh.
Jika anda meneruskan tanpa peguam, anda mungkin akan melakukan kesalahan. Kesilapan ini boleh melambatkan atau merumitkan proses perceraian. Seorang peguam dapat membantu anda untuk melindungi hak hak anda. Ini kerana mereka lebih tahu tentang selok belok undang undang. Permohonan Fasakh memerlukan satu pembuktian yang berat. Oleh itu, melantik seorang peguam adalah amat digalakkan kerana peguam dapat membantu pemohon dalam membuktikan bahawa terdapatnya penderaan. Rundingan dengan peguam selalunya akan memandu pemohon untuk memahami proses perundangan, keperluan fakta dan pembuktian serta saksi supaya kes itu boleh menang atau akhirnya diluluskan oleh Hakim.
Peranan peguam juga akan menentukan strategi berkesan dan teratur supaya setiap fakta dibentangkan mudah difahami oleh seorang Hakim Bicara. Apatah lagi apabila fakta dibentangkan diolah dengan bukti yang kukuh dan saksi yang kompeten sehingga hakim bicara dapat menggambarkan fakta itu dengan jelas dan menyakinkan. Sebab itulah pentingnya melantik seorang peguam yang berkemahiran dan berpengalaman. InsyaAllah dapat membantu menjayakan sesuatu kes dimahkamah.
Walaupun penderitaan dialami seseorang pemohon di dalam konteks fasakh itu benar tetapi belum tentu kebenaran itu dapat menyakinkan seseorang hakim bicara sehinggalah ia dibentangkan dengan jelas dan teratur disokong dengan pembuktian dan saksi yang kukuh dan konsisten. Malah peranan peguam juga mudah-mudahan akan menjayakan sesuatu kes fasakh itu.
Saya akhiri dengan kata-kata keramat daripada Saidina Ali R.A “الحق بلا نظام قد يغلبه الباطل بلا نظام “(al-haqqu bilā nidhomin qod yaglibuhu al-bāthilu bin nidhōm)” yang bermaksud “kebenaran tanpa strategi mudah dikalahkan dengan kebatilan yang berstrategi”. Renung-renungkan dan selamat beramal.
Artikel disediakan oleh: Hajar Mardhiah untuk Peguam Syarie Faiz Adnan & Associates
FASAKH: KEMENANGAN YANG BERSTRATEGI (BHG 1)
Fasakh ditakrifkan sebagai pembubaran akad nikah melalui keputusan hakim. Secara ringkasnya, mahkamah membenarkan perceraian apabila ia berpuas hati, berdasarkan fakta kes, saksi-saksi dan bukti kukuh yang kompeten bahawa terdapat alasan untuk pasangan itu bercerai. Pembubaran perkahwinan melalui fasakh tidak memerlukan suami melafazkan talak, pergantungan taklik, mahupun pembayaran pampasan oleh isteri kepada suami di bawah khuluk. Untuk bercerai melalui fasakh, apa yang diperlukan pemohon membuat permohonan di mahkamah untuk perintah fasakh melalui peruntukan seksyen yang sesuai.
Misalnya,merujuk kepada Seksyen 53 Enakmen Undang-Undang Keluarga Islam (Negeri Sembilan) 2003, Bahagian V – Pembubaran Perkahwinan, seseorang perempuan atau lelaki, mengikut mana-mana yang berkenaan, yang berkahwin mengikut Hukum Syarak berhak mendapat suatu perintah untuk fasakh atas satu atau lebih daripada alasan yang berikut, iaitu— (h) bahawa suami atau isteri menganiayai isteri atau suaminya iaitu, antara lain— (i) lazim menyakiti atau menjadikan kehidupannya menderita disebabkan oleh kelakuan aniaya;
Kebiasaannya, kes-kes yang dirujuk di Mahkamah Syariah terutamanya dalam pembubaran secara fasakh melibatkan penderaan secara fizikal kerana ia lebih mudah dibuktikan melalui kesan fizikal, laporan perubatan dan laporan polis.
Sebagai contoh, di dalam kes D Hjh S bt P D Hj A v Hj M S bin Hj A [2011] 3 SHLR 99 plaintif telah menfailkan tuntutan cerai secara dharar syarie.. Plaintif di dalam tuntutannya menyatakan antara lain, bahawa defendan telah lazimnya menyakiti atau menjadikan kehidupan plaintif menderita disebabkan oleh kelakuan aniayanya. Defendan juga telah menggunakan kekerasan fizikal terhadap plaintif. Mahkamah memutuskan mentalaq plaintif dengan satu talaq bain sugra.
Di dalam kes ini, plaintif telah mengemukakan dua dakwaan:
- defendan memukul plaintif pada 9 Januari 1997; dan
- defendan memukul plaintif sebelum plaintif keluar rumah pada 8 September 2002.
Laporan Perubatan
9 Januari 1997
Plaintif mendakwa defendan ada memukulnya menyebabkan plaintif mengalami kecederaan di bahagian telinga kiri. Selepas kejadian itu plaintif ke klinik untuk mendapatkan rawatan. Akibat pukulan tersebut plaintif telah mendapat kecederaan seperti mana ekshibit yang telah dikemukakan kepada mahkamah iaitu. Pihak defendan telah mendakwa bahawa keterangan plaintif tersebut adalah bercanggah dengan apa yang dinyatakan dalam ekshibit. Dalam ekshibit. menyatakan bahawa plaintif mendapat kecederaan adalah akibat dari terjatuh dalam bilik mandi dan tidak pula menyatakan plaintif dipukul. Keterangan ini menurut defendan dikuatkan lagi dengan keterangan yang diberikan oleh saksi dalam mahkamah ini.
Namun perkara ini disangkal oleh plaintif bahawa plaintif tidak memberitahu sepenuhnya kejadian sebenarnya kepada saksi dengan alasan tidak mahu rahsia rumahtangga diketahui orang lain dan tidak mahu berpanjangan. Oleh yang demikian plaintif mempunyai sebab untuk tidak bercakap benar di hadapan saksi iaitu orang yang merawat plaintif.
Dalam hal ini mahkamah dapati bahawa hanya keterangan yang berhubung dengan kecederaan sahaja yang dikemukakan saksi. Sedangkan keterangan mengenai dakwaan dipukul tidak dikemukakan sebarang saksi mengenainya. Mahkamah tidak mendapati ada sebarang saksi yang tahu mengenai dengan punca kecederaan plaintif disebabkan oleh dipukul oleh defendan ataupun sekurang-kurangnya mendengar dari plaintif. Dengan alasan demikian mahkamah berpendapat bahawa keterangan menyatakan plaintif terjatuh dalam kamar mandi dan terhantuk ke besin itu adalah lebih meyakinkan mahkamah untuk menerima berbanding dengan dakwaan dipukul oleh defendan.
Oleh itu, seharusnya apabila mangsa kepada penderaan berhadapan dengan situasi begini, mangsa dinasihati untuk jujur sahaja tentang apa yang berlaku kepada pegawai kesihatan yang memeriksa. Ini kerana mahkamah lebih cenderung untuk menerima fakta yang mempunyai bukti. Apabila mangsa tidak jujur, ia telah menutup satu jalan untuk membuktikan terdapatnya penderaan.
Keterangan Saksi
8 September 2002
Menurut keterangan plaintif, plaintif dipukul di tangan dan di belakang badan. Menurut plaintif lagi memang ada lebam dilihat oleh ibu bapa plaintif semasa balik ke rumah mereka. Dalam keterangan Saksi pertama, beliau menyatakan bahawa plaintif ada menunjukkan tangannya biru dan plaintif menyatakan dia dipukul. Dalam keterangan Saksi kedua pula ada menyatakan bahawa dia ada mendengar plaintif dan defendan berkelahi dan beliau ada mendengar tentang cerita defendan membaling jam kearah Plaintif.
Saksi ketiga pula dalam keterangannya menyatakan beliau ada bertanya tentang pertelingkahan yang berlaku.. Saksi melihat ketika Plaintif memakai t-shirt, di sebelah tangan antara bahu dan siku ada lebam biru, dan bila ditanya, plaintif memberitahu ia merupakan kesan dipukul dengan kotak jam beberapa kali.
Saksi keempat dalam keterangannya pula menyatakan plaintif bercerita, plaintif dipukul oleh suami. Plaintif bercerita bila sudah di rumah, plaintif ada bertengkar dan terus di pukul suami di lengan dan menunjukkan tempat yang dipukul. Saksi melihat lengan disebelah kirinya sudah ‘mambang’’ dipukul beberapa kali. Yang saksi nampak biru-biru lebam.
Mahkamah memutuskan bahawa, dalam kejadian yang didakwa ini plaintif telah mengemukakan saksi yang tidak melihat secara langsung akan kejadian dipukul tersebut. Saksi-saksi tersebut melihat kesan dari kejadian tersebut iaitu lebam-lebam, biru dan ‘mambang’ menurut keterangan masing-masing saksi. Keterangan saksi-saksi ini walaupun bukan keterangan saksi-saksi secara langsung tetapi keterangan mereka ini adalah dianggap sebagai keterangan secara qarinah yang diterima pakai oleh mahkamah sebagai hukum syara seperti mana yang termaktub dalam Akta Keterangan Mahkamah-Mahkamah Syariah, 2001. mahkamah berpuashati mendapati defendan telah melakukan penganiayaan terhadap plaintif dengan memukulnya pada 3 September 2002.
Jelaslah bahawa disini mahkamah akan masih menerima pernyataan saksi walaupun saksi tersebut tidak melihat secara langsung penderaan tersebut. Ia sudah mencukupi untuk seseorang saksi itu melihat apa yang terjadi kesan daripada penderaan seperti terdapatnya lebam, pendarahan atau luka. Jadi untuk mengumpulkan bukti, amatlah penting untuk mangsa penderaan berkongsikan masalah kepada orang lain, jangan pendam, kerana mungkin suatu hari mereka dapat membantu menjadi saksi sewaktu perbicaraan.
Laporan Polis
Di dalam kes WSWH v RK [2018] 4 SHLR 73 Plaintif mendakwa sepanjang tempoh perkahwinan, defendan ialah seorang suami yang panas baran, sering marah, suka menyumpah seranah, sering mengugut serta pernah memukul plaintif apabila berlaku perselisihan faham. Pada bulan Mei 2015 semasa berada di dalam rumah di hadapan anak-anak, defendan telah bertindak memukul peha plaintif sebanyak tiga kali. Kejadian ini telah diakui oleh defendan dalam keterangannya. Akibat perbuatan ini, terdapat kesan lebam pada peha plaintif dan mengalami kesakitan yang berterusan malahan plaintif turut ditahan di Hospital Ampang. Plaintif turut mengemukakan sesalinan laporan polis bertarikh 14 Mei 2015 dan sesalinan gambar yang menunjukkan kesan pukulan oleh defendan.
Pada 27 Julai 2015 ketika berada di kedai kraftangan plaintif, defendan telah datang membuat kecoh dan berlaku perselisihan faham sehingga defendan bertindak menolak plaintif hingga terjatuh. Sesalinan laporan polis tarikh tersebut telah dilampirkan sebagai bukti. Plaintif mendakwa segala perlakuan defendan tersebut telah menyebabkannya berasa trauma dan takut. Saksi plaintif (1) dalam keterangannya mendakwa kejadian tersebut diketahuinya melalui salah seorang pekerja plaintif yang memaklumkan kepadanya. Saksi plaintif (1) terus menghubungi ibu saudaranya dan dua orang bapa saudaranya untuk membuat laporan polis. Mahkamah menerima salinan laporan polis dan gambar kesan pukulan tersebut berdasarkan kepada s 49 EKMSS 2003.
Oleh itu, mangsa dera dinasihatkan agar bersegera ke mana-mana balai polis untuk membuat laporan. Laporan yang dibuat tidak semestinya meminta polis membuat tindakan, tapi ia boleh menjadi laporan asas sahaja (cover report).
Kesimpulan
Setakat ini, telah diperjelaskan secara ringkas betapa perlunya pembuktian fakta sama ada melalui keterangan saksi yang kompeten dan konsisten serta tindakan susulan melalui pemeriksaan doktor serta repot polis bagi memperlihatkan kepada Mahkamah betapa serius sesuatu dakwaan. Saya akan menambah isu-isu lain di keluaran akan datang.
8 PERKARA WAJIB TAHU TENTANG KONSULTASI GUAMAN DARI KACAMATA PEGUAM (BAHAGIAN 2)
Konsultasi Guaman Bahagian 2 – Artikel kali ini lebih memfokuskan kepada persediaan oleh pihak peguam syarie sendiri dalam menghadiri dan mengepalai sesi konsultasi bersama klien. Seperti yang kita sedia maklum, sesi konsultasi guaman adalah sesi yang melibatkan dua atau lebih individu dan memerlukan komitmen dan fokus daripada setiap pihak yang terlibat. Pastinya, pihak klien telah menaruh harapan yang tinggi serta mengharapkan reaksi dan khidmat yang terbaik daripada peguam yang dirujuk. Hakikatnya, ianya adalah suatu tanggungjawab yang besar yang dipikulkan kebahu anda sebagai seorang wakil kepada klien.
Oleh kerana tidak semua orang mampu untuk menguruskan urusannya secara bersendirian, Islam membenarkan untuk seseorang menyerahkan urusannya kepada seorang wakil untuk menguruskannya sepertimana yang dijelaskan dalam Al-Quran tentang kisah penghuni gua di dalam Surah al-Kahfi [1] dan jelas, tiada larangan terhadap tindakan tersebut. Apa yang penting, urusan tersebut hendaklah diuruskan oleh pihak yang berkemampuan, layak dan mempunyai kepakaran kerana setiap urusan yang diwakilkan adalah sebuah amanah. Justeru, ianya tidak boleh dipandang enteng kerana setiap amalan dan amanah yang dipikul akan dipertanggungjawabkan kelak. Penulisan kali ini mengandungi beberapa pendedahan serta tips-tips berguna kepada para peguam syarie yang masih baru dalam profesion guaman dan litigasi bahkan bermanfaat untuk pihak klien sebelum menjalani proses konsultasi.
TIPS #1: SAPAAN DAN PEMBUKAAN YANG MENGALU-ALUKAN
Perkara paling utama yang sering dinilai oleh klien dalam sesi rundingan atau konsultasi guaman adalah budi bicara dan toleransi daripada pihak peguam/peguam syarie. Klien yang hadir untuk mendapatkan nasihat perundangan biasanya adalah mereka yang teraniaya dan ingin dibela nasibnya. Pastinya mereka mengharapkan perhatian dan budi bicara yang terbaik daripada peguam mereka. Gunakan panggilan yang sesuai mengikut latar belakang klien seperti Tuan/Puan, Dato’/Datin dan sebagainya. Hidangkan minuman dan kudap-kudapan yang sesuai serta buka perbualan dengan beramah mesra dan suai kenal. Pastikan sesi pengenalan ini ringkas tetapi cukup untuk mengambil hati serta mampu menarik perhatian klien.
Selain itu, pastikan anda mempunyai keupayaan untuk menerangkan perkara-perkara rumit kepada perkataan yang mudah difahami oleh klien. Berdasarkan sebuah kajian yang dikendalikan oleh cendekiawan sosio-perundangan terkemuka Bill Felstiner, peguam sering gagal dalam melayan pelanggan dengan hormat, tidak menganggap sifat hubungan interpersonal dengan pelanggan sebagai aspek penting dalam undang-undang amalan, lebih banyak didorong oleh pulangan kewangan berbanding nilai professional, tidak dapat diakses dan tidak responsif, komunikator yang lemah serta tidak tahu bagaimana menangani klien dengan berkesan [2]. Nilai-nilai negatif seperti ini ibarat menconteng arang terhadap institusi perundangan negara bahkan memberi kesan kepada keyakinan masyarakat terhadap ahli dalam bidang perundangan sendiri. Justeru, jadilah peguam yang terbaik yang menjaga etika dan mampu memenangi hati klien dan dalam masa yang sama membina keserasian dengan pihak klien.
TIPS #2: BERIKAN RUANG KEPADA KLIEN
Mulakan sesi rundingan dengan merujuk kepada tujuan sesi rundingan diadakan. Berikan ruang untuk klien untuk menceritakan masalah yang dihadapi dan meluahkan perasaan. Lebih-lebih lagi dalam kes Syariah, kebanyakan klien lebih beremosi dek kerana isu-isu rumahtangga dan keluarga yang dihadapi sehari-hari. Ada yang tenang sahaja, ada juga yang marah-marah dan ada juga yang menangis teresak-esak. Peguam mesti bertindak menenangkan klien dan berikan respon terhadap luahan dan ceritanya sebagai isyarat bahawa anda sedang mendengar. Dari sini, peguam boleh menganalisa watak dan personaliti klien. Kenal pasti apakah cara pendekatan yang paling sesuai mengikut watak klien anda.
TIPS #3: PANDU KLIEN AGAR TIDAK TERSASAR DARIPADA TUJUAN UTAMA
Seorang peguam mestilah memiliki kemahiran dalam memandu arah perbincangan supaya sentiasa dalam fokus dan target yang betul. Tujuannya adalah supaya menjimatkan masa kedua-dua pihak dan memastikan setiap maklumat yang diperlukan diperolehi dengan lengkap dalam masa yang terhad. Adakalanya anda akan berhadapan dengan situasi di mana klien kurang bercakap atau kurang memberi respon. Ada juga keadaan di mana klien tidak mampu bercerita sepertimana yang anda mahukan. Teknik terbaik untuk memandu arah perbincangan tersebut dengan mengadakan ‘cross conversation’ iaitu soal dan jawab di antara anda dengan klien.
Melalui teknik cross conversation ini, anda mesti mempunyai kebolehan untuk mengenal pasti apakah isu utama kes tersebut serta tindakan atau tuntutan yang bersesuaian berdasarkan maklumat yang diberikan oleh klien. Utarakan soalan terbuka (open question) kepada klien anda supaya klien boleh menghuraikan dengan lebih terperinci dan teknik ini terbukti sebagai teknik komunikasi paling efektif. Kemukakan soalan yang akan membuat mereka cenderung untuk kupaskan masalah dan situasi mereka. Cara ini akan memberi anda gambaran mengenai keperluan dan kemahuan mereka [3]. Antara kesalahan-kesalahan yang biasanya dilakukan oleh peguam adalah kegagalan untuk memandu arah perbincangan yang mana akhirnya maklumat yang diperolehi tidak lengkap dan tempoh rundingan dibazirkan dengan kupasan yang tidak signifikan bagi kes. Kebanyakan peguam juga cenderung untuk membuat andaian terlalu awal tanpa mengambil kira isu-isu dengan lebih kritikal.
TIPS #4: ASAH KEMAHIRAN MENGANALISA KES
Peguam yang bagus juga mestilah mampu untuk menganalisa kes dengan pantas dan cekap hasil daripada sesi rundingan/konsultasi guaman yang telah dilaksanakan. Antara perkara yang anda mesti kenal pasti pada peringkat ini adalah isu dan tuntutan yang sesuai dengan kes, pengurusan kronologi kes, hujahan atau pembelaan yang berkemungkinan dikemukakan oleh pihak lawan dan juga pandangan dari sudut perundangan (legal opinion) yang akan diberikan kepada pihak klien. Dalam isu memberikan legal opinion kepada klien, adalah lebih baik sekiranya anda dapat memberikan pandangan pada hari yang sama sesi rundingan guaman tersebut diadakan. Namun, anda juga boleh meminta masa daripada pihak klien untuk menganalisa kes dengan lebih baik sekiranya kes tersebut adalah kes-kes berat atau jarang berlaku. Ini juga adalah sebagai langkah berjaga-jaga bagi memastikan kes tersebut dinilai dengan lebih teliti.
Selepas tamat sesi rundingan, anda mesti berusaha untuk mengenalpasti setiap perkara yang akan melumpuhkan kes dan juga pilihan solusi yang ada. Pecahkan solusi kepada tiga bahagian (PPC) iaitu; Potential(keberkesanan solusi), Possibilities (kemungkinan) dan juga Challenges (cabaran). Sebaik-baik peguam adalah peguam yang mampu mencari solusi dari pelbagai sudut pandang. Dari situ, anda boleh memberikan pilihan kepada klien untuk membuat keputusan. Berikan jangka masa proses sesebuah kes itu berlangsung supaya boleh membantu klien dalam membuat keputusan yang difikirkan terbaik untuk diri klien.
TIPS #5: JANGAN TERBURU-BURU DALAM MENUTUP KES KONSULTASI
Di akhir sesi tersebut, anda sepatutnya sudah mampu menilai kecenderungan (preferences) pihak klien. Ada sesetengah klien yang lebih fokus kepada kes, dan tidak terlalu mengambil pusing dalam isu fi dan quotation. Dalam situasi begini, jangan tergopoh-gapah dalam memberikan quotation kepada klien. Cadangkan kepada klien supaya segala maklumat mengenai fi dihantar melalui emel supaya klien boleh mempertimbangkan dan mengambil keputusan dengan lebih selesa di rumah tanpa rasa kekok atau tidak selesa.
Selain itu, bagi memudahkan pihak klien, peguam yang baik mesti mencuba untuk bekalkan maklumat dan perkara-perkara penting berkaitan kes dalam bentuk penulisan atau dokumen untuk dibawa pulang ke rumah supaya pihak klien boleh menyiapkan diri dengan pengetahuan dan seterusnya bersedia dalam menghadapi proses perbicaraan. Misalnya, sekiranya anda memerlukan maklumat-maklumat atau bahan bukti yang lain daripada pihak klien, senaraikan dan serahkan kepada klien supaya memudahkan klien anda dalam membantu kes dan dalam masa yang sama memudahkan kerja anda bahkan lebih tersusun dan teratur.
TIPS #6: PENETAPAN YURAN KONSULTASI
Pihak peguam wajar untuk mengenakan yuran konsultasi kepada klien. Ini adalah kerana ia menunjukkan suatu nilai bahawa khidmat nasihat guaman/konsultasi guaman ini adalah sesuatu yang amat berharga dan ianya juga adalah sebagai suatu penghargaan kepada peguam yang menggunakan segala kemahiran dan pengalaman yang diperolehi selama bertahun lamanya. Khidmat nasihat guaman diberikan bukan hanya sekadar borak-borak di kedai kopi sahaja. Setiap nasihat dan pandangan yang diberikan dalam sesi konsultasi adalah bersandarkan kepada pengetahuan peguam itu sendiri yang telah melalui tempoh pembelajaran yang lama di Institusi Pengajian Tinggi dan juga pengalaman semasa yang diperolehi setelah bertahun-tahun berkhidmat sebagai peguam. Kemahiran dalam menguruskan kes sepanjang tempoh perbicaraan adalah kemahiran yang tidak ada pada profession lain bahkan hanya peguam yang terlibat dalam perbicaraan Mahkamah sahaja yang memiliki kemahiran dan kelayakan tersebut. Dalam isu ini, klien harus faham dan melihat sesi konsultasi ini sebagai sebuah perkhidmatan yang diberikan melalui teori yang membina iaitu berbentuk nasihat dan cadangan yang mana sama nilainya dengan khidmat praktikal.
TIPS #7: PASTIKAN PENENTUAN FI ADALAH BERBALOI MENGIKUT KES
Penentuan yuran guaman ini biasanya bergantung kepada kes berdasarkan jenis dan faktor tertentu. Ghalibnya, kes yang mudah atau clear cut cases, dicaj lebih murah berbanding kes yang berat atau jarang berlaku. Ini kerana, proses penyelidikan dan dokumentasi lebih cepat dan kurang berbanding kes-kes yang berat. Kes-kes berat atau jarang berlaku biasanya memerlukan komitmen yang lebih tinggi termasuklah masa, tenaga, proses penyelidikan dan perkhidmatan sampingan yang melibatkan bayaran tambahan. Yuran guaman juga bergantung kepada jenis dan jarak Mahkamah dengan firma. Sekiranya kes difailkan kepada Mahkamah Rendah, maka jumlah fi lebih murah berbanding kes di Mahkamah Tinggi. Jarak juga memainkan peranan kerana ianya berkaitan dengan yuran kehadiran peguam ke Mahkamah.
Selain itu, yuran guaman juga akan bergantung kepada pengalaman peguam tersebut. Kes yang diuruskan oleh peguam senior lebih tinggi fi nya berbanding dengan peguam junior. Ini kerana, seseorang peguam itu hanya akan digelar peguam senior sekiranya tempoh berkhidmat telah mencapai 7 tahun dan ke atas. Tambahan pula, sekiranya tempoh berkhidmat sebagai peguam telah mencapai 20 tahun ke atas, layaklah peguam tersebut digelar sebagai pakar dalam bidang guaman yang dipraktikkan bahkan lebih mahal yurannya sesuai dengan tempoh yang panjang dan pengalaman yang jauh lebih luas. Jelas di sini bahawa pengalaman dan pengetahuan memainkan peranan yang amat penting dalam profesion guaman. Sekiranya anda seorang peguam yang belum mencapai 7 tahun usia berkhidmat, rebutlah setiap peluang yang ada kerana pengalaman dan pengetahuan adalah yang paling bernilai dalam profesion ini.
TIPS #8: PASTIKAN PENENTUAN FI DIJELASKAN DALAM BENTUK KONTRAK/PERJANJIAN
Terpulang kepada kreativiti firma atau peguam sendiri untuk mencipta kontrak yang terbaik pada hemat masing-masing. Apa yang penting adalah perjanjian yang ciptakan mengambil kira implikasi-implikasi yang melibatkan pihak klien dan firma sendiri. Perjanjian tersebut mesti ditandatangani oleh kedua-dua pihak barulah ianya dikira sebagai ‘warrant to act’ dan seterusnya membenarkan pembayaran pertama dibuat bagi memulakan proses kerja. Selain itu, penentuan fi mestilah disebut dengan jelas dan terang di dalam perjanjian tanpa ada sebarang fi yang terselindung (Hidden Cost). Ada sesetengah firma yang menetapkan supaya pembayaran dibuat terlebih dahulu. Ada juga yang menggunakan konsep kerja dulu, bayar kemudian. Namun, konsep yang terbaik adalah pembayaran secara berkala mengikut proses pengurusan kes sehinggalah penghakiman dikeluarkan bagi memastikan pembayaran dibuat selayaknya mengikut peringkat dan proses kerja.
PENUTUP
Semoga perkongsian kali ni memberi manfaat untuk anda. Anda juga boleh rujuk artikel 8 PERKARA WAJIB TAHU TENTANG KONSULTASI GUAMAN DARI KACAMATA ANAK GUAM (BAHAGIAN 1) untuk bacaan tambahan mengenai persediaan dari pihak klien.
[1] Al-Quran, Surah al-Kahfi (18), ayat 19
[2] W.L.F. Felstiner, Professional Inattention: Origins and Consequences, in The Human Face of Law 121, 124 (Keith Hawkins ed., 1997). Another excellent review of the literature, both in the United States and Britain, is found in 1 Avrom Sherr et al., Lawyers-The Quality Agenda 5, 5-12 (1994).
[3] Poojaba, R. (2015). Effective Communication Skills. IJRAR- International Journal of Research and Analytical Reviews, Vol.2.
8 PERKARA WAJIB TAHU TENTANG KONSULTASI GUAMAN DARI KACAMATA ANAK GUAM (BAHAGIAN 1)
Konsultasi Guaman – Kelihatan staf-staf sedang fokus menyiapkan dokumen-dokumen pliding kes masing-masing untuk pemfailan di Mahkamah. Ada yang sedang khusyuk membaca, ada yang asyik membelek kitab-kitab Fiqh untuk menyediakan hujah dan ada juga yang menyusun fail-fail klien yang bertimbun di atas meja. Tiba-tiba deringan telefon memecah kesunyian pejabat peguam meminta untuk segera diangkat. Kedengaran suara seorang wanita yang lemah lembut dan ramah menyapa di hujung talian dengan selingan suara tangisan dan teriakan anak kecil. Beliau memperkenalkan diri sebagai Puan Syamsiah dan memberitahu tujuan panggilan tersebut dibuat. Soalan demi soalan diajukan Puan Syamsiah sebelum akhirnya membuat keputusan untuk bertemujanji bersama peguam syarie bagi mendapatkan nasihat guaman bagi masalah rumahtangga yang dialami oleh beliau. Terakhir sebelum perbualan tersebut tamat, Puan Syamsiah mengajukan soalan yang biasa ditanya oleh pihak klien; “Adakah apa-apa persediaan yang perlu saya buat atau dokumen-dokumen yang perlu saya bawa sebelum datang ke firma guaman Tuan untuk konsultasi guaman?”
Dalam penulisan artikel kali ini, kami akan kongsikan beberapa perkara asas dan tips-tips menarik yang mesti diambil maklum oleh klien sebelum hadir ke pejabat peguam bagi memastikan proses konsultasi guaman berjalan dengan lancar. Sesi konsultasi guaman atau sesi rundingan guaman adalah proses pertama yang akan berlangsung sebelum apa-apa tindakan undang-undang diteruskan di mana ianya juga adalah sebuah peluang kepada pihak klien untuk membuat pilihan dan keputusan yang terbaik untuk kes yang akan dibawa. Proses konsultasi guaman ini boleh dibahagikan kepada tiga fasa iaitu; Sebelum, Semasa dan Selepas sesi konsultasi.
SEBELUM SESI KONSULTASI GUAMAN
Lakukan Kajian Latar Belakang Firma Guaman dan Peguam
Adalah lebih baik sekiranya anda lakukan kajian dan selidik latar belakang firma guaman secara ringkas. Dapatkan maklumat-maklumat penting seperti alamat firma, usia penubuhan firma, kelayakan peguam dan staf, perkhidmatan yang ditawarkan dan sebagainya. Perkara ini amat penting bagi memastikan urusan anda diuruskan oleh pihak yang bertanggungjawab dan berpengalaman. Kenalpasti sama ada firma guaman tersebut menawarkan perkhidmatan sama ada perkhidmatan guaman Syariah, Sivil, Jenayah, ataupun Conveyancing.
Sebagai seorang klien, anda juga perlu selidik latar belakang peguam yang berkenaan; tempoh masa berkecimpung dalam amalan guaman, karakter dan kemahiran tambahan yang ada pada peguam tersebut. Perkara-perkara sebegini harus dinilai oleh klien supaya kepercayaan dari pihak klien terhadap peguam tersebut lebih kuat dan juga dapat membantu membina keserasian di antara klien dengan peguam tersebut. Pilih peguam yang stabil dari segi organisasi dan kewangan kerana perjalanan kes mengambil masa yang lama. Perkara ini penting bagi mengelakkan kes terbantut kerana firma ditutup atau lebih serius terjadinya pecah amanah.
Maklumat-maklumat tersebut boleh diperolehi daripada pelbagai sumber seperti kenalan rapat, media sosial, laman web, dan sebagainya. Anda juga boleh mendapatkan maklumat tersebut daripada Mahkamah. Kebiasaanya, peguam-peguam akan dikenali dan berkenalan rapat dengan pegawai dan staf-staf Mahkamah. Seseorang peguam digelar sebagai peguam senior kerana pengalamannya yang melebih 7 tahun dan mereka lebih mahir dan berpengalaman menguruskan kes-kes berat dan jarang (rare cases) apatah lagi kes-kes ringan atau clear cut cases.
Elakkan Gender Bias
Dalam mengenali dan memilih peguam, pemilihan berdasarkan jantina (gender bias) adalah perkara yang perlu dielakkan. Tak kiralah sama ada peguam tersebut adalah lelaki atau perempuan, apa yang penting adalah kepercayaan dan keserasian anda dengan peguam pilihan anda. Pastikan keutamaan anda adalah pengetahuan, kemahiran dan pengalaman peguam yang mampu membina kepercayaan anda bahawa peguam tersebut mampu untuk menguruskan kes anda dengan baik. Peguam lelaki dan perempuan masing-masing mempunyai kemahiran dan sudut pandang yang mungkin berbeza. Pilihlah berdasarkan kepercayaan yang telah terbina, bukan berdasarkan jantina, umur dan lain-lain.
Sediakan rangka atau kronologi peristiwa-peristiwa penting
Penyediaan kronologi kes amat penting dalam sesi konsultasi. Ini kerana setiap kejadian yang berlaku akan dibahaskan dengan lebih kritikal semasa perbicaraan di Mahkamah dan ianya diperlukan semasa penyediakan pliding. Adalah lebih baik jika anda dapat sediakan rangka yang lengkap termasuk peristiwa, tarikh, masa dan komen peribadi mengenai insiden-insiden tersebut dengan mengikut turutan kronologi setepat yang boleh. Mulakan dengan senarai insiden atau peristiwa yang penting misalnya untuk kes-kes Syariah; kejadian-kejadian di antara suami isteri seperti pergaduhan, pukul-memukul, apa-apa bentuk kekasaran, atau pengabaian mahupun kejadian curang atau apa sahaja peristiwa yang dilakukan oleh pasangan yang dianggap penting untuk kes.
Bagi kes-kes yang melibatkan lafaz seperti cerai, rujuk, ta’liq, hibah, wasiat dan sebagainya, adalah lebih baik jika lafaz tersebut dinyatakan semula dengan jelas beserta tarikh, masa dan keadaan semasa lafaz tersebut dikeluarkan. Semakin tepat dan jelas ciri-ciri peristiwa tersebut, semakin kuat kredibiliti fakta-fakta yang akan anda bawa di Mahkamah dan ia akan membantu membina keyakinan dan kepercayaan Hakim terhadap fakta yang anda kemukakan dan akhirnya keputusan lebih cenderung untuk berpihak kepada anda. Apa yang pasti, setiap bukti-bukti yang jelas dan terperinci akan meningkatkan tahap kredibiliti anda.
Bawa bukti-bukti munasabah
Perkara yang paling utama untuk disediakan sebelum hadir untuk mendapatkan nasihat guaman adalah dokumen pengenalan diri, bukti-bukti yang munasabah, serta saksi-saksi yang paling dipercayai. Dokumen atau bukti tersebut termasuklah kad pengenalan diri, sijil perakuan nikah/cerai, sijil lahir anak, tangkap layar perbualan WhatsApp, apa-apa mesej, audio, video dan sebagainya.
Apa sahaja perkara yang anda lihat sebagai relevan untuk kes anda, bawakan semasa sesi konsultasi tersebut. Peguam anda akan meneliti bahan bukti tersebut dan akan memilih bukti-bukti yang paling utama dan sesuai untuk dikemukakan di hadapan Mahkamah. Manakala untuk dokumen-dokumen peribadi, adalah lebih baik jika anda sediakan salinan atau scan dokumen tersebut, kemudian serahkan kepada peguam jika anda risau hilang atau sebagainya.
Perlu diingatkan di sini bahawa setiap dakwaan yang akan anda kemukakan mesti disokong dengan bukti. Misalnya, jika anda mendakwa telah dikasari atau dipukul oleh pasangan, sertakan bukti sokongan seperti laporan polis atau laporan perubatan. Ingat, dakwaan tanpa bukti sokongan hanya sebuah dakwaan semata-mata. Justeru, sentiasalah ambil langkah berjaga-jaga. Ambil tindakan ke atas setiap perkara yang melanggar hak anda sebagai persediaan sekiranya perkara yang lebih besar berlaku.
Bawa saksi yang paling dipercayai
Sekiranya dalam kejadian tertentu, wujud saksi yang menyaksikan peristiwa tersebut secara langsung (direct witness), saksi tersebut adalah yang paling layak dibawa sebagai saksi utama. Pastikan saksi tersebut ingat dengan jelas setiap satu kronologi kejadian tersebut dan merupakan orang yang paling anda percayai.
SEMASA KONSULTASI BERLANGSUNG
Ceritakan dengan ringkas dan padat
Semasa sesi konsultasi, ceritakan dengan ringkas dan padat menggunakan kronologi atau rangka yang telah anda sediakan sebelum hadir ke pejabat peguam. Tunjukkan bukti-bukti yang relevan untuk setiap kejadian tersebut. Tidak perlu risau jika anda akhirnya terpaksa mengalirkan air mata kerana situasi tersebut adalah sangat normal apatah lagi dalam kes-kes Syariah dan ianya amat difahami oleh pihak peguam. Peguam yang baik akan memandu anda ke arah perbincangan yang lebih efektif memenuhi kehendak anda dalam masa yang sama memenuhi kriteria undang-undang. Oleh itu, pilihlah peguam yang serasi dengan anda serta mahir dalam menguruskan kes.
Dalam menempuhi sesuatu permasalahan pasti akan memberi impak emosi sehingga ada yang tidak mampu untuk menanganinya. Namun begitu, khidmat guaman adalah platform terbaik yang mempunyai kepakaran dari sudut undang-undang dan hukum Syarak serta mampu untuk menjaga kepentingan anda.
Tempoh masa yang optimum untuk satu sesi konsultasi adalah selama 1 jam 30 minit. Pada awal sesi, anda biasanya akan diberi ruang untuk menceritakan masalah anda dan kemudiannya perbincangan tersebut akan dipandu oleh peguam anda mengikut perspektif dan kriteria undang-undang. Cara yang paling efektif dalam sesi konsultasi adalah melalui teknik Cross Conversation, iaitu dengan cara soal dan jawab. Peguam anda akan bertanyakan soalan-soalan yang penting dari sudut pandang undang-undang dan anda akan menjawab sambil menceritakan dari sudut pandang anda sendiri. Cara ini lebih menjimatkan masa sekali gus memenuhi kehendak kedua-dua pihak.
Bersikap jujur dan telus
Banyak adegan yang dipertontonkan di dalam Drama atau Filem yang melibatkan prosedur litigasi di mana klien bertindak merahsiakan perkara tertentu yang mungkin memalukan atau atas apa-apa sebab tertentu dan akhirnya terbongkar dalam perbicaraan setelah disoal atau diasak oleh peguam pihak lawan yang mana akan menyebabkan penghakiman yang dikeluarkan tidak menyebelahi pihak klien. Ianya adalah amat penting bagi setiap klien yang hadir untuk sesi konsultasi supaya bersikap jujur dan telus tanpa menyembunyikan apa-apa maklumat atau perkara yang penting yang berkait langsung dengan kes.
Langkah yang terbaik adalah anda ceritakan setiap kejadian dengan teliti tanpa menyembunyikan apa-apa maklumat yang mana pada hemat anda berkait rapat dengan kes yang bakal dibawa. Anda tidak perlu risau mengenai maklumat yang disampaikan kepada pihak peguam. Ini kerana peguam terikat dengan undang-undang yang ketat di bawah Akta Perlindungan Data Peribadi. Akta Profession Guaman Syarie juga memperuntukkan bahawa tindakan tatatertib yang berat oleh pihak Majlis Peguam Syarie terhadap peguam syarie sekiranya terdapat salah laku di dalam perkhidmatan guaman yang diberikan[1]. Setiap maklumat berkaitan klien adalah amat sulit dan pihak peguam bertanggungjawab melindungi maklumat peribadi anda. Seandainya anda khuatir dengan maklumat yang mungkin pada hemat anda mengaibkan anda mahupun mana-mana pihak, tidak perlu risau kerana pada pandangan pihak peguam ianya hanyalah sebuah maklumat semata-mata. Ini kerana fokus peguam hanya kepada pembawaan kes, bukti-bukti dan strategi untuk memastikan hak anda tertunai sepertimana yang dituntut. Setiap butiran dan maklumat daripada anda amat bernilai pada kami sebagai peguam demi memastikan hujah-hujah yang akan diutarakan adalah bernas dan kukuh untuk dinilai oleh Hakim Bicara.
SELEPAS KONSULTASI BERAKHIR
Dapatkan pandangan kedua (Second Opinion)
Tiada masalah sekiranya anda ingin mendapatkan pandangan kedua. Ini kerana sesi konsultasi adalah peringkat pertama dalam khidmat guaman dan anda masih boleh menukar fikiran selagi mana anda belum membuka fail kes. Di peringkat inilah, anda berpeluang membuat penilaian dari segi keserasian anda dengan peguam, skil dan kemahiran peguam serta nasihat guaman yang diberikan.
Antara sebab lain untuk anda mendapatkan pandangan kedua adalah kerana sudut pandang, cara menginterpretasi kes dan solusi yang disarankan oleh setiap peguam bermungkinan terdapat perbezaan. Jadi, anda berhak memilih mana-mana pandangan yang sesuai dengan kehendak anda. Pastikan anda membuat pilihan selepas mengambil kira jalan yang terbaik untuk kes anda sendiri.
PENUTUP
Semoga perkongsian kali ni memberi manfaat untuk anda. Anda juga boleh rujuk artikel 8 PERKARA WAJIB TAHU TENTANG KONSULTASI GUAMAN DARI KACAMATA PEGUAM (BAHAGIAN 2) untuk bacaan tambahan mengenai persediaan oleh peguam. Artikel disediakan untuk Laman Web Peguam Syarie Faiz Adnan.
[1] Seksyen 77, Akta Profesion Guaman Syarie (Wilayah-wilayah Persekutuan), 2019.
FARAQ PERKAHWINAN BAGI PASANGAN TAK SAH TARAF
Faraq Perkahwinan – Perkahwinan adalah suatu tuntutan agama dalam meraikan fitrah semula jadi manusia dan ianya bertujuan untuk menjaga keturunan,memelihara kesucian diri, melaksanakan tuntutan syariat, memperoleh ketenangan hidup, kasih sayang dan juga mewujudkan ketenteraman. Setiap sesebuah hubungan yang akan dibina itu mestilah menepati rukun-rukun dan syarat-syarat dalam perkahwinan iaitu kedua pasangan yakni lelaki dan perempuan, dua orang saksi, wali dan juga ijab dan qabul yakni sighah akad. Rukun wali pula dalam perkahwinan hendaklah memenuhi ciri-ciri seorang wali yang telah pun ditetapkan oleh syarak yang mana ianya memenuhi ketetapan syariat Islam. Jika tidak dipatuhi akan ketetapan yang telah ditetapkan oleh syarak tersebut, maka sesebuah perkahwinan itu perlu difaraq atau dinamakan juga sebagai “pemisahan kehakiman” yang mana banyak dijumpai dalam kes mewalikan anak yang tak sah taraf dengannya.
Jika dilihat pada statistik kelahiran anak luar nikah atau anak yang tak sah taraf di Malaysia seperti yang direkodkan oleh Jabatan Pendaftaran Negara (JPN) pada tahun 2013 adalah berjumlah seramai 159,725 orang menurut kepada kenyataan Sophia Ahmad (2013). Jadi, tidak mustahil penyumbang kepada bilangan statistik ini antara lainnya berpunca daripada perkahwinan yang tidak sah akibat daripada wali yang tidak diiktiraf oleh syarak ataupun dengan kata lain tidak memenuhi ciri-ciri seorang wali kerana wali merupakan salah satu rukun nikah dan tanpa adanya wali, pernikahan itu tidak sah. Faraq perkahwinan ini bermaksud pemutusan ikatan perkahwinan di antara pasangan suami isteri atas sebab-sebab tertentu sama ada melalui talak dan fasakh.
Namun begitu, dalam sistem perundangan Islam di Malaysia, istilah faraq lebih merujuk kepada pembubaran perkahwinan bukan melalui talak (Jabatan Kemajuan Islam Malaysia 2017). Selaras dengan itu,terdapat beberapa sebab yang membolehkan Mahkamah melakukan faraq atau pemisahan kehakiman terhadap sesebuah perkahwinan di antaranya ialah perkahwinan yang dengan sesama mahram yakni saudara susuan dan sebagainya, perkahwinan dengan perempuan yang sedang menjadi isteri kepada orang lain, perkahwinan dengan orang bukan Islam, perkahwinan dengan lima orang perempuan dalam satu masa atau akad, perkahwinan seorang perempuan dengan berwalikan wali yang tidak diiktiraf perwaliannya oleh syarak atau perwalian anak yang tidak sah taraf.
Dalam konteks sesebuah perkahwinan itu, wali merujuk kepada individu yang mempunyai kuasa untuk melakukan akad perkahwinan terhadap orang yang di bawah jagaannya tanpa bergantung kepada keizinan. Oleh itu, wali di dalam konteks ini perlulah memenuhi syarat-syarat yang telah ditetapkan oleh syarak kerana tanpa wali, perkahwinan yang berlaku itu tidak sah. Hal ini telah disepakati oleh jumhur ulamak berdasarkan banyak dalil dan di antaranya ialah sabda Rasulullah SAW yang bermaksud: “Mana-mana wanita yang bernikah tanpa izin walinya, maka nikahnya batal,maka nikahnya batal,maka nikahnya batal,jika ia menggaulinya maka ia berhak mendapat maharnya sebagai ganti terhadap apa yang dihalalkan dari kemaluannya. Sekiranya mereka bertengkar maka Sultan sebagai wali kepada mereka yang tidak mempunyai wali.” (Al-Tirmidzi 1975)
Kedudukan wali dalam perkahwinan ini sangat penting bagi memastikan sesuatu perkahwinan itu sah menurut hukum syarak. Menurut seksyen 7 (1), sesuatu akad nikah dianggap sah dari segi hukum syarak dan peruntukan Akta Undang-undang Keluarga Islam Wilayah-wilayah Persekutuan 1984 ia dilaksanakan oleh wali yang layak menurut syarak dan akad tersebut dilaksanakan di hadapan Ketua Pendaftar atau Pendaftar.
Oleh hal yang demikian, anak yang lahir bukan daripada perkahwinan yang sahih, fasid atau syubhah adalah dianggap sebagai anak zina atau anak tidak sah taraf dan tidak boleh dinasabkan kepada bapanya. Jika perkahwinan itu diwalikan oleh wali yang tak sah taraf tanpa pengetahuan anak tersebut, perkahwinan itu wajib difaraqkan. Pernikahan semula boleh dilakukan dengan menggunakan wali hakim seperti yang diperuntukkan oleh Mahkamah iaitu: “Jika sesuatu perkahwinan itu melibatkan seorang perempuan yang tidak mempunyai wali daripada nasab, mengikut Hukum Syarak, perkahwinan itu hendaklah diakadnikahkan hanya oleh wali Raja”
Orang yang layak untuk menjadi wali selain dari wali Hakim atau Wali Raja ialah wali yang mempunyai hubungan nasab keturunan yang sah dengan wanita yang diwalikan itu. Hubungan nasab secara sah ini menurut hukum syarak ianya merupakan elemen penting bagi memastikan sesuatu perkahwinan tersebut sah ataupun sebaliknya. Oleh itu, Mahkamah mempunyai kuasa untuk memfaraqkan perkahwinan yang berwalikan dengan wali yang tidak layak.
Berkenaan dengan kes faraq perkahwinan ini, yang paling banyaknya adalah melibatkan tentang langkau wali. Contoh kes yang melibatkan langkau wali ini adalah sepertimana dalam kes Rohayu bt Idris dan Abd Karim bin Hamzah (bukan nama sebenar) telah berkahwin pada 1 Jun 200 Rohayu telah mendakwa ibunya telah mengaku bahawa beliau telah mengandung sebelum akad nikah secara sah itu dibuat. Tarikh perkahwinan ibunya ialah 27 Jun 1981 dan tarikh lahir Rohayu ialah 22 Januari 1982 iaitu tidak sampai 6 bulan yang merupakan syarat sah seseorang itu boleh dinasabkan kepada bapanya. Setelah itu, bapanya yang tidak sah taraf dengannya telah menjadi walinya semasa mereka berkahwin. Kes tersebut telah dibawa ke Mahkamah Syariah dan Mahkamah telah meluluskan faraq pada 27 Januari 2015 dengan iddah 3 kali suci.
Antara faktor-faktor yang dikenal pasti dalam kes perwalian anak tak sah taraf ini ialah yang pertama kurangnya atau kecetekan pengetahuan agama tentang hukum-hakam berkenaan dengan perlulah memahami konsep dan syarat-syarat seseorang wali itu sama ada mereka telah memenuhi syarat-syarat perwalian atau sebaliknya. Bagi pasangan yang ingin melangsungkan perkahwinan juga perlulah memahami akan kepentingan wali nasab dan juga kesannya terhadap akad nikah itu menurut hukum syarak. Mereka perlu sedar bahawa implikasi kepada ketidaksahtarafan anak adalah perkara yang serius dari sudut sabitan nasab selain daripada perkahwinan itu perlu difaraqkan.
Selain daripada itu, faktor kedua ialah betapa kurangnya penekanan dalam modul Kursus Perkahwinan berkaitan Anak Tak Sah Taraf dan Faraq Perkahwinan. Pihak-pihak yang mengendalikan kursus-kursus perkahwinan juga perlu menilai semula kandungan kursus tersebut serta memberikan penerangan berkaitan hukum-hakam permasalahan ini dan memastikan modul yang dibina adalah menepati permasalahan semasa khususnya berkaitan permasalahan anak tak sah taraf.
Selaras dengan itu, faktor yang terakhir ialah berkenaan dengan prosedur dan penguatkuasaan yang longgar yang mana bagi mengelakkan kes perwalian terhadap anak tak sah taraf ini berlaku dengan lebih parah, maka prosedur perkahwinan terhadap wali itu perlulah diperketatkan lagi kerana jika hal ini tidak diperketatkan dan dibendungdaripada awal maka berlakunya kelahiran anak tak sah taraf dan mewalikannya sehingga menyebabkan kepada perkahwinan yang terpaksa difaraqkan. Jika penguatkuasaan dan tindakan segera tidak diambil ianya akan menyebabkan perkara ini makin berleluasa dan makin sukar untuk dibendung lagi.
Kesimpulannya, perkembangan semasa berkenaan kes anak tak sah taraf di kalangan umat Islam di Malaysia terutamanya yang melibatkan faraq perkahwinan amatlah membimbangkan. Bagi menangani keadaan ini, semua pihak termasuk pihak kerajaan, swasta, institusi-institusi pendidikan, sekolah dan masyarakat setempat mestilah turut sama memainkan peranan masing-masing. Dalam erti kata yang lainnya perkara ini tidak boleh diletakkan atas bahu jabatan agama semata-mata. Implikasi atau tindakan daripada peningkatan anak-anak tak sah taraf ini akan mengundang lebih banyak permasalahn terutamanya berkaitan dengan hukum hakam. Dengan meningkatnya bilangan anak tak sah taraf ini maka akan lebih menjurus kepada berlakunya kes-kes perwalian terhadap anak tak sah taraf yang mana akhirnya akan menyebabkan sesuatu perkahwinan itu perlu difaraqkan.
LI’AN: HUSBANDS, BEWARE!
LI’AN: INTRODUCTION – In Islam, the relationship between a man and a woman can be legalised by way of a valid marriage solemnisation in accordance with the hukum syara’. With marriage, a household is hoped to be showered with love, affection and harmony between its members. The warmth and tranquillity that are expected to be gained from a husband-wife relationship could be reflected by the verse in the Qur’an which equates a wife as a garment/ clothing for the husband, and vice versa. Allah says in Surah Al-Baqarah, verse 187:
هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ ۗ
Translation by Muhsin Khan: “They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her – as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them.”
Ironically, the reality that we have to swallow about marriage is just like what Sylvester Stallone had said in a film entitled Rocky Balboa that “the world ain’t all sunshine and rainbows”. This saying applies similarly in a marriage life. Some marriages survive a long-lasting happiness, whilst some people ended up having a wrecked marriage whereby the marriage eventually dissolves through a divorce. Hence, in this article we would discover a type of oath namely; li’an which could dissolve a marriage solemnisation.
THE DEFINITION OF LI’AN
Linguistically, li’an derives from the Arabic word; la’ana which means “to curse” or “to condemn” as stated in Kamus Arab-Indonesia Al-Munawwir by Ahmad Wirson Munawwir (1997). Whereas, The Oxford Dictionary of Islam defines it as: mutual repudiation. It is a mutual one in the sense that when a husband accuses his wife of committing adultery (zina) without providing four credible witnesses, by following the instructions laid down in Surah An-Nur, verses 6-7, the wife may then deny the allegation by repudiating in the same manner. The curse (la’nat) takes place at the fifth oath, whereby the wrath of Allah will fall on them if they are lying.
AUTHORITIES FROM THE QUR’AN AND HADITH ON LI’AN
Li’an is not a new creation of men but has long been recognised and inscribed in the Holy Qur’an.
In Surah Al-An’am, verse 6-7, Allah says:
“And those who accuse their wives [of adultery] and have no witnesses except themselves – then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful. And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars.”
And in a hadith reported in Sahih Muslim, it was narrated that:
“Ibn Umar (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) saying to the invokers of curse: Your account is with Allah. One of you must be a liar. You have now no right over this woman. He said: Messenger of Allah, what about my wealth (dower that I paid her at the time of marriage)? He said: You have no claim to wealth. If you tell the truth, it (dower) is the recompense for your having had the right to intercourse with her, and if you tell a lie against her, it is still more remote from you than she is...”
THE OCCURRENCES OF LI’AN
‘Abd al-Fattah Ibrahim in his book entitled Ahkam al-Usrah fi al-Shari’ah al-Islamiah explains that li’an can take place in two occurrences:
- When a husband alleges his wife of committing zina (adultery) but could not bring forth four witnesses.
- When a husband denies the nasab of the child borne by the wife due to uncertainty in the process of the child delivery.
PILLARS (ARKAN) AND CONDITIONS OF LI’AN
Meanwhile, Basri Ibrahim in his book called Pemantapan Sistem Kekeluargaan, page 209, lists out the pillars of li’an into four, namely:
- The one who pronounces the li’an (the husband):
The husband must be the legitimate husband of the wife who has been pronounced li’an upon, and the husband must be of sound mind. - The person who has been pronounced li’an upon (the wife):
The wife must be the legitimate wife of the husband (who pronounces the li’an) and of sound mind. - The cause (sabab) of li’an:
The cause of li’an as discussed above is either due to the denial of nasab of the child borne by the wife or accusing/alleging a wife of committing zina. - The pronouncement (lafaz) of li’an:
The pronouncement of li’an must be in the correct order/sequence. The majority of the scholars (ulama’) are of the view that li’an would be valid if pronounced in the Arabic language or even in other languages. Nevertheless, according to the Hanbali madzhab, any husband and wife who can speak Arabic should pronounce li’an in Arabic as illustrated in the Qur’an.
THE CONDITIONS OF LI’AN
On the other hand, the conditions of li’an as highlighted by Jabatan Kehakiman Syariah Negeri Kelantan on its online portal are:
- The qazaf (the allegation of adultery by the husband towards the wife) must precede the li’an.
- The li’an of the husband is followed by the li’an of the wife.
- Both of the husband and wife must pronounce the words of li’an. This is because the pronouncement of li’an is elucidated clearly in the Qur’an and must be pronounced accordingly.
- All the five oaths/swears of li’an must be pronounced successively, one after another (mu’allat).
- The Judge must advice the parties not to tell lies whilst pronouncing li’an.
According to the above portal, all of the above conditions must be fulfilled for a li’an to be valid.
THE DURATION OF THE DENIAL OF PATERNITY (NASAB)
Muslim scholars have formed different opinions on the duration of the denial of paternity or in other words, for how long can a husband deny the paternity of the child borne by his wife? In a book entitled Pemantapan Sistem Kekeluargaan written by Basri Ibrahim, the majority of the Muslim scholars (jumhhur fuqaha’) opine that a husband cannot deny his paternity upon a child borne by his wife, after his wife gave birth to/delivered the child.
On the other hand, according to the writer, the Shafi’i madzhab permits the denial of paternity of a child to be done throughout the wife’s pregnancy until the child is born. Whereas, the scholars of the Hanafi madzhab are of the view that the denial of paternity should be made abruptly as soon as the child is born or during the process of delivery, for the li’an to be valid. In contrast, if the li’an is made after that, the li’an would not be valid. The justification for the view is that the silence of the husband before this connotes that the husband is pleased (redha) with the child.
Meanwhile, the Maliki madzhab holds the same view as the Hanafi School, but with two extra conditions attached. Firstly, the husband has not consummated the wife within a period which could cause the wife to be pregnant. Secondly, the denial of paternity must be done before the birth of the child. If the husband remains silent until the birth of the child, even after one day, the li’an of the husband will not be valid, and the husband will be imposed with a hadd punishment for qazaf due to alleging the wife of committing adultery.
THE CONSEQUENCES OF LI’AN
Now, we have come to the penultimate part of the discussion on li’an, whereby we would explore the effect(s) of the pronouncement of li’an that both husbands and wives must know before they even think of pronouncing li’an. Wahbah al-Zuhaily in his kitab entitled Al-Fiqh al-Islami wa Adillatuh explains the consequences of li’an as follows:
- The hadd punishment for qazaf upon the husband will lapse and the same applies to the wife, whereby the hadd punishment for zina would lapse as well once li’an is made by both parties.
- It is forbidden for the husband and wife to resume conjugal relation even prior to the faraq (judicial separation) decreed by the Judge.
- The parties should be separated (faraq).
- Li’an is a type of oath which would prohibit the parties who pronounced it from reconciling the marriage forever (haram mu’abbad).
- If the li’an is made to deny the nasab of the child borne by the wife, the husband is not obligated to the wife and the child as there is no link of lineage intertwined between them (the husband and the child).
CONCLUSION
In conclusion, li’an shows that apart from the pronouncement of talaq, a marriage can be dissolved when a marriage couple pronounce li’an towards each other, provided that all of the conditions and pillars of li’an (as discussed above) are fulfilled. The pronouncement of li’an should not be treated as a jest, as the wrath or curse of Allah would befall upon those who are not being truthful whilst pronouncing li’an.
Looking at the Malaysian context particularly in the State of Selangor, li’an is covered under Section 51 of the Islamic Family Law (State of Selangor) Enactment 2003, whereby the provision briefly states the consequences of li’an. The Section reads:
Where the parties to a marriage have taken oath by way of li’an according to Hukum Syarak before a Syarie Judge, upon judgment, the Syarie Judge shall order them to be farak and be separated and to live apart forever.
From the above provision, similar to what have been discussed above, li’an would result in the parties to the marriage to be judicially separated (faraq) forever as li’an causes a marriage to be haram mu’abbad.
Meanwhile, under Section 36 of the Syariah Criminal Offences (Selangor) Enactment 1995, a man who alleges his wife of committing adultery without bringing forth four witnesses, and refuses to pronounce li’an is said to have committed qazaf, and would be liable for “a fine not exceeding five thousand ringgit” or for “imprisonment for a term not exceeding three years or to both.”
The punishment for qazaf as prescribed in Surah An-Nur, verse 4 which amounts to 80 lashes can only be duly imposed if the proposal to implement hudud law in Malaysia becomes a success. Wallahu a’lam.
THE VALIDITY OF RUJU’ BY RESUMING SEXUAL INTERCOURSE & THE REFUSAL OF WIFE’S CONSENT TO RECONCILE
QUESTION REGARDING THE VALIDITY OF RUJU’: I am Harith Shah Aqlan from Kerinchi, Kuala Lumpur. I have a question with regards to the validity of ruju’ that I made to my wife. I have pronounced one talaq outside the Court to my wife on January this year and the Court had validated and confirmed the said talaq. After a month from the date of pronouncement of talaq, I have resumed cohabitation with my wife without expressly uttering the word ruju’. I would like to know whether the said ruju’ is valid, and would the consequence remains the same if my wife refuses to consent to the said ruju’? Wassalam, thank you.
ANSWER:
Wa’alaikumussalam. Thank you for the questions Mr. Harith. We would try our level best to attend to your queries. It is important to bear in mind that the issue of ruju’ or reconciliation in marriage should not be taken lightly as the misconceptions of it might lead to serious consequences. Before we provide the general concepts of ruju’, it is best for us to firstly determine the underlying issue(s) in this case, which are:
- Whether resuming cohabitation is a valid ruju’ based on hukum syara’?
- Whether the refusal of consent of the wife to ruju’ affects the validity of ruju’?
There are several verses in the Holy Qur’an pertaining to ruju’. In Surah At-Talaq, Allah says in verse 2 which goes:
“Then when they are about to fulfil their term appointed, either take them back in a good manner”
In another Surah of the Qur’an, Allah says to the effect:
الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ
“Then when they are about to fulfil their term appointed, either take them back in a good manner or part with them in a good manner.” – Al-Baqarah: 229
The wordings in the above two verses which state “when they are about to fulfil their term appointed” signify that ruju’ or reconciliation of marriage is only permitted during the time of ‘iddah.
According to The Oxford Dictionary of Islam, ‘iddah is defined as “The waiting period a woman must observe after the death of her spouse or a divorce, during which she may not remarry, based on the Quran 2:228 and 2:238 . The waiting period after a divorce is three months, and after the death of a spouse it is four months and ten days. Any pregnancy discovered during this period is assumed to be the responsibility of the former husband.”
And according to Taqiy al-Din Abi Bakr bin Muhammad al-Husayni (2001), ruju’ can only be made upon “a wife who has been consummated, and has been divorced with one or two talaq, without accepting any payment (khulu’) and must be made during the time of ‘iddah”. This is cited in an article entitled Rujuk: Peruntukan Undang-undang dan Pelaksanaannya di Malaysia by Raihanah Abdullah and Zulzaidi Mahmod.
This means, ruju’ can only be made when a woman is divorced with a talaq raj’i (revocable divorce), whereas, ruju’ cannot be made upon a wife who has been divorced with talaq ba’in (irrevocable divorce) as an irrevocable divorce requires a new ‘aqad (marriage contract). Having understood the general concepts of ruju’, let us proceed with the issues.
WHETHER RESUMING COHABITATION IS A VALID RUJU’ BASED ON HUKUM SYARA’
In answering this issue, we have to firstly determine the position of the wife when the “ruju’” (resuming cohabitation) was made. Construing the facts of the present case, the “ruju’” was made a month after the wife was divorced with one talaq. This means, the wife was still in her ‘iddah period as an ‘iddah period for a divorced woman is three periods of purity equivalent to approximately three months for a woman with a normal menstrual cycle. A reconciliation is thus can be made as the talaq was a talaq raj’i (revocable divorce) and the wife was still in her ‘iddah period.
The question is thus, not whether a ruju’ can be made upon the wife, but, whether the so-called “ruju’” which was made by the act of the husband, i.e. resuming cohabitation with the wife, was a valid one. It would be of significance for us to know the rukun (pillars) of ruju’, and whether all the pillars are fulfilled.
A Kuala Terengganu case of Abdullah Fuad bin Mamat v Maliza bt Awang [2013] 1 SHLR 76 had elucidated about the pillars of ruju’ rather clearly by referring to Kitab Mughni al-Muhtaj, Volume 5, page 2. The three pillars of ruju’ are: “…the husband, the pronouncement used and the wife (former wife in the period of ‘iddah)”.
The kitab further elaborated on the first pillar of ruju’ by stating: “… the conditions of the husband who wishes to reconcile are the same as the conditions to marry, which are: a person who has attained the age of maturity (baligh), of sound mind, done willfully (not coerced nor under duress), not a murtad…”
Thus, in order to satisfy the requirements of the first pillar of ruju’, as the husband, you must ensure that all of these conditions are met during the act of reconciliation.
Moving on to the second pillar of ruju’ which is the pronouncement used. What is interesting in this present case is that, there is no mention of any form of pronouncement (verbal) of ruju’ being made. Nevertheless, the “ruju’” was made through an act of resuming cohabitation. Therefore, we have to determine whether resuming cohabitation with the divorced wife (talaq raj’i) during her period of ‘iddah, would constitute a valid form of ruju’.
The case of Norshinah bte Kamaridun v Baharuddin bin Othman [2005] 4 SHLR 158 would be of good reference as this case also discusses on the validity of ruju’ by way of resuming cohabitation. This case referred to Kitab Mughni Muhtaj, Volume 5, at page 6, which states: “There would be no ruju’ by way of sexual intercourse.” Nevertheless, there are actually differences of opinions of the four madhahib with regards to this matter.
According to Raihanah Abdullah and Zulzaidi Mahmod (2010) in their article entitled Rujuk: Peruntukan Undang-undang dan Pelaksanaannya di Malaysia, the Shafi’i madzhab only acknowledges a reconciliation (ruju’) by way of pronouncement (verbal) and does not ratify reconciliation by way of conduct, and that would include reconciliation by resuming cohabitation.
On the other hand, the writers continued to write that some of the Hanbali, Maliki and Hanafi sects accede to reconciliation by way of conduct. Meanwhile, Kitab Hashiah I’anat al-Talibun, Volume 4, page 34 states that Imam Abu Hanifah opines that sexual intercourse as an invalid form of reconciliation of marriage. This is quoted in the aforementioned case of Norshinah bte Kamaridun v Baharuddin bin Othman [2005] 4 SHLR 158.
The question here is therefore, what is the position here in Malaysia, considering that the official madzhab of our country is the Shafi’i madzhab as emphasised by the then Director-General of JAKIM; Dato’ Haji Othman Mustapha in an article on JAKIM’s website in 2014. The definition of hukum syara’ needs to firstly be clarified. Since the inquirer resides in Kuala Lumpur, the interpretation section of the Islamic Family Law (Federal Territory) Act 1984 may be cross –referred.
Section 2 of the Act defines hukum syara’ as “Islamic Law according to any recognized Mazhab”. From this definition, it can simply be understood that the opinions of all the four major madzhab would be acceptable. Nevertheless, based on the case of Norshinah bte Kamaridun v Baharuddin bin Othman [2005] 4 SHLR 158 and the case of Norhasnizar bt Yusoff v Sazli bin Yeop [2009] 2 SHLR 185, the approach of the Courts has been to follow the opinion of the Shafi’i sect, first. Only if the opinion of the Shafi’i madzhab runs in contrary with the public policy would the opinions of other sects be referred to.
Thus, applying the Shafi’i madzhab, reconciliation of marriage by way of resuming cohabitation with the divorced wife would not constitute a valid ruju’, regardless if the conjugal relation is accompanied with intention (niyyah) or not. This is in line with the decision by the then Syariah Subordinate Chief Judge; Tuan Mawardi Che Man in Norhasnizar’s case mentioned above.
WHETHER THE REFUSAL OF CONSENT OF THE WIFE TO RUJU’ AFFECTS THE VALIDITY OF RUJU’
As discussed in the foregoing paragraphs, the pillars of ruju’ do not include the consent of the wife i.e. the person with whom the husband wishes to reconcile with. The issue of refusal of consent of the wife in the context of ruju’ has been discussed in the case of Abdullah Fuad bin Mamat v Maliza bt Awang [2013] 1 SHLR 76. 68]. In this case, the Court had referred to Kitab al-Fiqh al-Islami wa Adillatuhu written by Dr Wahbah al-Zuhaili which states that the consent of the wife is not required to reconcile.
Despite that, in order to provide remedy for a wife who refuses to consent upon the ruju’ with valid reasons according to hukum syara’, the drafters of the legislation have foreseen such an event by providing Section 51(9) in the Islamic Family Law (Federal Territory) Act 1984 which states: “If after a revocable divorce the husband pronounces a ruju’ but the wife has not consented to the ruju’ for reasons allowed by Hukum Syara’, she shall not be ordered by the Court to resume conjugal relations, but the Court shall appoint a conciliatory committee as provided under section 47 and that section shall apply accordingly.”
CONCLUSION:
In conclusion, with regards to the first issue, despite the “reconciliation” by way of resuming cohabitation was made during the period of ‘iddah, the “ruju’” would not be a valid one. This is in lieu of the Malaysian Syariah Courts’ inclination to follow the Shafi’i madzhab regarding this matter, whereby the Shafi’i madzhab does not accede to ruju’ by way of conduct.
On the other hand, with regards to the second issue, a wife’s refusal of consent would not affect a reconciliation made by a husband. Nevertheless, in this case, since the ruju’ by way of the husband resuming cohabitation with the wife without any form of pronouncement does not constitute a valid ruju’, whether the wife consents or does not consent to the ruju’ would be of no significance in this present case.
Even if there is a valid ruju’, a wife’s refusal of consent towards the ruju’ would not affect the validity of the reconciliation of marriage. Nevertheless, if the wife refuses to reconcile to the marriage with valid reasons in accordance with hukum syara’, applying Section 51(9) of the Islamic Family Law (Federal Territory) Act 1984, the Court would not order the wife to proceed with ruju’, but the Court shall appoint a conciliatory committee as provided under Section 47 of the Act and that Section would apply accordingly. Wallahu a’lam. Thank you.
HAKAM: ANOTHER WAY OUT FOR MUSLIM WOMEN TO GET A DIVORCE
HAKAM INTRODUCTION: Talaq is a right which is only conferred upon a husband to divorce his wife. Nevertheless, this right is not absolute and is in fact a restricted one as it is only permitted to be pronounced twice. As Allah says in the Qur’an,
“A divorce is only permissible twice; after that, the parties should either hold together on equitable terms or separate with kindness” (Al-Baqarah: 229).
However, a wife is granted the privilege to seek divorce by way of khulu’ (redemption), ta’liq, and fasakh. These rights require sanctions from the Court as stated in the Islamic Family Law in Malaysia by Najibah Mohd Zin, et al. (2016). The brief definitions of the above three types of divorce by a wife are laid down below:
- Khulu’: A divorce pronounced by the husband by way of redemption after the amount of the payment of tebus talaq (the wife compensates for her release) is made {See s 49 of the Islamic Family Law (Federal Territory) Act 1984 (hereinafter referred to as IFLA 1984) and Surah Al-Baqarah: 229}.
- Ta’liq: A divorce due to breach of any stipulation by the husband which is pronounced during the marriage solemnisation, as required by statutes. The breach could be the basis for the wife to lodge a complaint in the Syari’ah Court and it is for the Court to grant the divorce if the breach is satisfactorily proven {See page 175 of the Islamic Family Law in Malaysia by Najibah Mohd Zin, et al. (2016)}.
- Fasakh: A dissolution of marriage through a Court order due to certain acceptable grounds which are recognised under the Islamic law {See page 193 of the Islamic Family Law in Malaysia by Najibah Mohd Zin, et al. (2016) and s 52 of the IFLA 1984}.
Most Muslim women in Malaysia are only aware of these three types of divorce that they could seek in Court. Little did they know the existence of divorce by means of hakam which is less time-consuming and could be a way out for marriages that are hanging on by a thread.
THE DEFINITION OF HAKAM
Linguistically speaking, tahkim connotes “conferring power to impose punishment upon someone”, as cited in an article entitled; “Hakam dalam Mahkamah Syariah: Analisis Pelaksanaannya di sisi Prinsip Syariah di Malaysia” written by Hammad Mohamad Dahalan and Mohamad Azhan Yahya. Whereas, the Article provides the technical definition of hakam as “a process where the disputing parties appoint a person each as a hakam (arbitrator) to solve the issue of contention arising between them, in accordance with hukum syara’”.
The concept of hakam is not something foreign nor is it a new invention, as it is not only judicially recognised in the context of the Malaysian Islamic Family Law but in fact, it has been encouraged by the Qur’an to be practiced in solving disputes between two parties. The verse related to this is enshrined in Surah An-Nisaa’, verse 35. Allah says:
“And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]”
Reflecting on the above verse, the uniqueness of appointing hakam as an alternative dispute resolution can be seen, whereby the disputing parties are given the right to appoint the arbitrators of their choice. The qualifications required for a hakam before he is appointed would be explained later as we discuss this matter further.
Through a divorce by way of tahkim, a wife who desires to get a divorce is able to get what she wishes for by following the procedures, as spelled out under Section 48 of the IFLA 1984.
PROCEDURES OF HAKAM
A divorce by way of hakam commences the moment a wife files a claim of divorce under Section 47 of the IFLA 1984. Under Section 47(2) of the Act, upon receiving an application for divorce, the Court will issue a summons upon the other party (in this case would be the husband) including a copy of the application and the statutory declaration made by the wife. The summons requires the husband to appear before the Court, in order to inquire whether the husband consents to the divorce or otherwise.
If the husband refuses to consent to the divorce, the Court will as soon as possible appoint a conciliatory committee (jawatankuasa pendamai – JKP). The persons appointed under the conciliatory committee, consist of a Religious Officer as Chairman and two other persons, one for the husband and the other for the wife as stated under Section 47(5) of the Act.
Section 47(14) of the Act states that “where the committee submits to the Court a certificate that it is unable to effect reconciliation and to persuade the parties to resume the conjugal relationship, the Court shall advise the husband to pronounce one talaq before the Court”. Nevertheless, if the husband does not wish to be present in Court to pronounce the talaq or if the husband refuses to pronounce the said talaq, the Court will then refer the case to the attention of hakam and thereby, Section 48 of the Act will apply.
The State of Selangor has taken the first leap in gazetting the Hakam (State of Selangor) Rules 2014 (hereinafter referred to as the Hakam Rules 2014), which provides detailed guidelines on the implementation of hakam in the Malaysian Syariah Court practice. Rule 3(3) of the Hakam Rules 2014 provides that the Court is required to ensure that syiqaq (constant quarrels between husband and wife which affect the marital harmony – Rule 2 of the Hakam Rules 2014) exists between the husband and wife before the parties are brought before the hakam. This shows that the provision on the appointment of hakam cannot be simply invoked as to avoid from the occurrence of arbitrary or even unnecessary divorce.
As stated in a book entitled “Managing Marital Disputes in Malaysia: Islamic Mediators and Conflict Resolution in the Syariah Courts” written by Sven Cederoth Cederroth and Sharifa Zaleha Syed Hassan, normally a marriage situation is said to be in a state of syiqaq when the husband refuses to let go off the wife (divorce) or when the wife is unable to seek for divorce by means of ta’liq or fasakh due to unavailable grounds. Other instances of syiqaq are listed under Rule 4 of the Hakam Rules 2014.
THE APPOINTMENT OF HAKAM
Referring to Rule 4 of the Hakam Rules 2014, hakam can only be appointed from among the close relatives (saudara karib) of the husband and wife who fulfils the qualifications as listed out under sub-rule 8(1) and (2). As interpreted under Rule 4(2) of the Hakam Rules 2014, “close relatives” are referring to “any man who is related by consanguinity, affinity or fosterage and having knowledge on the circumstances of the case”.
The qualifications of a hakam as listed out under sub-rule 8(1) are:
(a) Professing the religion of Islam;
(b) Male;
(c) Possessing a sound mind and reached the age of maturity (mukalaf);
(d) Just and trustworthy (amanah); and
(e) Acquiring basic knowledge on family affairs and Hukum Syara’
Meanwhile, based on Rule 11 of the Hakam Rules 2014, this complies with the directions given by the Court as well as Hukum Syara’ in conducting the Majlis Tahkim (proceeding). Nevertheless, the hakam who is conferred with full authority from the Principal (the husband/wife), has wider power which is to:
(i) pronounce one talaq or khulu’ before the Court (hakam for the husband)
(ii) accept the pronouncement of khulu’ before the Court (hakam for the wife)
Thus, from here we could see that through hakam, a wife’s wish to dissolve a marriage (even when her husband refuses to consent) can be realised as a hakam with full power is conferred with the authority to pronounce the talaq or khulu’ in order to release the wife from the marriage.
DETERMINATION ON THE TYPES OF DIVORCE
In order to determine which type of divorce would be pronounced, under Rule 12 of the Hakam Rules 2014, the hakam needs to identify which party causes the syiqaq. Referring to Rule 12(2), if the syiqaq –
(a) appears to be caused by the husband or both husband and wife, both Hakam shall propose divorce by talak;
(b) appears to be caused by the wife, both Hakam shall propose divorce by khuluk and the rate of ‘iwadh shall be determined by Hakam;
(c) cannot be determined in terms of its cause and the husband claims divorce, both Hakam shall propose divorce by talak; or
(d) cannot be determined in terms of its cause and the wife claims divorce, both Hakam shall propose divorce by khuluk and the rate of ‘iwadh shall be determined by Hakam.
Whereas, based on Rule 15, either the divorce is made by way of talaq or it is made by way of khulu’, a divorce by way of tahkim has the effect of talaq ba’in. This means, a new ‘aqad is needed if the parties wish to reconcile after the talaq or khulu’ is made.
CONCLUSION
In conclusion, the option that is available for a wife who wishes to dissolve her marriage but whose husband refuses to consent is to resort to hakam. This type of divorce acts as a tool to end the “torture” that a wife “is compelled” to go through, for having to sail the voyage of marriage which has irretrievably broken down and has lost the essences of mawaddah, sakeenah wa rahmah. In addition, a divorce by way of hakam is also time-efficient as Rule 16(1) of the Hakam Rules 2014 states that (subject to sub-rule (2)) the duration of the proceeding shall not exceed thirty days from the date of the appointment and declaration issued by the Court. Moreover, the application for a divorce by appointing hakam is also budget-friendly as the parties who are planning to apply for hakam are only required to pay the filing cost which is affordable.
By raising awareness on hakam (especially to Muslim women), they will know that there exists another right of divorce that Muslim women can resort to, apart from khulu’, fasakh and ta’liq. When other means are to no avail, this type of divorce is hoped to be a saviour for Muslim women who are left “gantung tak bertali” by their inhumane and egoistic husbands. Divorce by way of tahkim can be a form of warning to all husbands out there, that the right to pronounce talaq upon their wives is not absolute. Last but not least, this post aims to urge all of the Muslim women out there, to increase their level of legal literacy as many are still clueless about this right that is statutorily conferred to them, which in turn would detriment their very own lives and interests. Furthermore, All Muslim women and men alike should know their obligations as well as their rights as husbands and wives, in order to ensure that they will discharge their duties responsibly and will not allow others to infringe their rights, naively and ignorantly. Wallahu a’lam.
Article published for Peguam Syarie Faiz Adnan.
THE VALIDITY OF PRONOUNCEMENT OF TALAQ TA’LIQ KINAYAH VIA SMS
QUESTION REGARDING THE VALIDITY OF TALAQ VIA SMS: Assalamu’alaikum Peguam Syarie Faiz Adnan. I am Qasrina Qabeel from Sri Hartamas, Kuala Lumpur. I was married in accordance with hukum syara’ on 15th October 2015. We are blessed with one child, named Qaisara Kareem, now aged 2 years 6 months. Our marriage went well throughout the first two years of our marriage. Sadly, the third year of our marriage turned into a state of turmoil just as I found out that my husband is planning to marry his former student studying at the university where he works at. Obviously, I strongly object and take a stand against his plan especially that our marriage is still at its infancy stage and our daughter is still very young and needs the attention and commitment of both parents to develop and grow up healthily. I believe, if he were to marry another one, his attention towards our one and only child would slacken. What more, the lady had just graduated and is much younger than me. I do believe that his love and attention towards me would also diminish. I had twice gone to Lisa’s (the lady’s) house, only to give her advice to leave our family alone and find any other man as long as that man is not my husband. She must have told my husband about this, as one day, during office hours, he had sent me a text message (SMS) to my phone which reads, “If you meet Lisa just once more, I will move out of your life.” I felt challenged by my husband’s words and for the third time, I went to Lisa’s house just to prove to Lisa and my husband that I am not a coward without realising that my action, though could satisfy my feelings and anger, might also bite me like a double-edged sword. My question here is thus, is the text message that my husband sent to me amounts to a valid pronouncement of talaq (Ta’lik Kinayah)? And did my act of meeting Lisa after receiving the message from my husband would constitute a valid talaq ta’liq? Wassalam, thank you.
ANSWER:
- Wa’alaikumussalam. Thank you, Puan Qasrina for the questions. First and foremost, I would like to extend my sincere sympathies and concern towards the adversity that befalls you. By examining the facts that you have presented and from the questions that you have posed to us, a few legal issues can be formularised, which are:
- What is the form of pronouncement made by the husband?
- Whether the text message (SMS) fulfils the valid conditions and pillars of talaq?
- Whether there is a valid ta’liq divorce?
WHAT IS THE FORM OF PRONOUNCEMENT OF TALAQ MADE BY THE HUSBAND
- Based on the facts above, your husband had sent you a text message (SMS) which reads, “If you meet Lisa just once more, I will move out of your life.” Thus, the question which lies here is that, what is the actual or exact form of pronouncement of talaq that your husband had made. It is therefore crucial and of substance to determine whether the pronouncement of talaq which was made in the form of writing (kitabah) is classified as a sarih (express) or kinayah (implied) pronouncement of talaq.
- Based on the book entitled al-Fiqh al-Manhaji, written by Mustafa al Bugho and ‘Ali al-Syarbaji, page 116, a pronouncement of talaq can be divided into sarih (express) and kinayah (implied). Based on the abovementioned book, “Sarih talaq is a pronouncement of talaq which is used expressly/clearly signifying the meaning of talaq and the wording cannot be interpreted with other meaning(s). The wording or pronouncement can be classified into three, namely; talaq / divorce, release/free and separate.”
- Whereas, kinayah means “…every wording/pronouncement which may be interpreted as talaq or other than talaq,” as stated in the abovementioned book. In another kitab entitled al-Fiqh al-Islami wa Adillatuhu written by the eminent scholar; Wahbah al-Zuhaili, volume 7, page 502, kinayah pronouncement includes the pronouncement of talaq which is made in writing. Referring to the SMS which was sent by your husband and the aforementioned authorities from hukum syara’, it can clearly be seen that your husband’s SMS would constitute a pronouncement of talaq in the form of kinayah due to the following reasons:
- The whole wordings of the sentence in the SMS of your husband did not contain the word “talaq”, “divorce”, “release” or “separate”. In fact, the word used could be interpreted to be meant as talaq or other than talaq.
- Whereby the “pronouncement” was made in the form of a short message (SMS) which was typed by your husband but was not pronounced verbally to you at any material time.
- It is also important to note that, a kinayah talaq pronounced by way of SMS is merely the same as a written talaq (kitabah). This is following the maxim which is laid down in Article 69 of the Majalla which reads; “الكتاب كالخطاب” which carries the meaning of ‘the letter is considered as an oral expression’ as cited in the “Introduction to Middle Eastern Law” by Chibli Mallat. Thus, when it comes to a pronouncement of talaq in the form of SMS, as what happens in this present case, in order to determine whether the SMS is a kinayah or a sarih form of pronouncement of talaq, the word used in the SMS must be observed and considered, as what has been discussed in the foregoing paragraphs. And as discussed in the preceding paragraphs, if the pronouncement is in the form of kinayah, the intention of the husband whether to/not to divorce needs to be taken into account.
WHETHER THE TEXT MESSAGE (SMS) FULFILS THE VALID CONDITIONS AND ELEMENTS OF TALAQ?
- In the message (SMS), your husband had written, “If you meet Lisa just once more, I will move out of your life.” The message was sent to your phone number from your husband’s phone number as stated in the facts of this case. In determining whether a valid talaq has been made or otherwise, based on the text message, it depends on whether all the pillars and conditions of a valid talaq have been fulfilled. In the book entitled al-Fiqh al-Islami wa Adillatuhu written by Wahbah al-Zuhaili, volume 7, page 479, the pillars of talaq according to the Shafi’ie Madzhab consist of five pillars:
- The one who pronounces the talaq (Taliq)
- Sighah
- Mahal
- Possessing wilayah
- Possessing qasad
- Referring to the first pillar of talaq, if your husband is a mukallaf (baligh (had reached the age of puberty) and of sound mind) and had not been coerced to pronounce the talaq, thus the first pillar is fulfilled. Moving to the second pillar i.e. sighah, your husband had pronounced the talaq in the form of kinayah and in a written form which was a text message (SMS). Thus, since it was a kinayah form of pronouncement of talaq, it requires intention. If the lafaz or pronouncement is not accompanied with an intention to make a talaq, the pronouncement would not amount to a valid This is based on al-Fiqh al-Islami wa Adillatuhu written by Wahbah al-Zuhaili.
- Next, the third pillar of talaq is mahal. Referring to an unreported case of Mahad Ahmed Mohamed v Natasha Binti Zolkeflee, mahal talaq refers to whom the talaq is addressed to. Kitab I’anat al-Talibin states that, to make the lafaz talaq as one complete sentence, the language used in the sentence must also be comprehendible which shall include the status or the position of the person to whom the talaq was pronounced (mahal talaq) and the wording of the talaq In the above cited case, the Court referred to the sentence “It’s over between us”, whereby in the Plaintiff’s testimony, the Plaintiff admitted that the word “us” referred to both the Plaintiff and Defendant. The Defendant also testified that the Plaintiff had pronounced the talaq and had understood that the pronouncement was meant to divorce the Defendant. Thus, the Court was satisfied that the requirement of mahal talaq was fulfilled.
- Applying the above principle to this present case, the pronouncement of talaq was made in a written form, by way of kinayah, and was sent as a text message to your phone number by your husband. Thus, the third pillar is fulfilled as the words “I will move out of your life” was addressed to you by your husband, as the lawful wife of your husband. From the sentence “I will move out of your life”, the word “I” refers to your husband and the word “your” refers to you.
- Moving to the fourth pillar which is possessing wilayah. Wilayah means authority. In the above cited case, the Court was satisfied that the requirement of wilayah was also fulfilled in that case as when the talaq was pronounced, the Defendant was still the lawful wife of the Plaintiff and thus, was still under the wilayah or authority of the Plaintiff as the lawful husband of the Defendant. Applying the principle to this present case, if you have not been divorced by your husband prior to receiving the message (SMS) and you are still the lawful wife of your husband whilst the talaq is being pronounced, thus, this requirement is also fulfilled.
- The last pillar of talaq is qasad or intention. Since your husband had pronounced a kinayah talaq, thus, based on the kitab of al-Fiqh al-Islami wa Adillatuhu written by Wahbah al-Zuhaili as discussed above, only if your husband intended to divorce you whilst typing the message to you, would the pronouncement of talaq via the SMS, constitutes a valid pronouncement of talaq.
WHETHER THERE IS A VALID FORM OF TA’LIQ DIVORCE
- It is also crucial to take into consideration that the lafaz kinayah was made together with ta’liq which states, “If you meet Lisa once more, I will move out of your life”. According to the kitab of al-Fiqh al-Islami wa Adillatuhu written by Wahbah al-Zuhaili, volume 7, page 565, sighah could be in the forms of attaching/annexing talaq to a matter which happens in the future and sighah which is not attached to a condition. There are three types of talaq, which are instant talaq, conditional talaq and talaq that is based on a future time.
- Based on the ta’liq that was made by your husband, it was a conditional ta’liq whereby talaq will only take place should the subject matter of the ta’liq is committed in the future, using the word such as; if, when, among others. Therefore, the lafaz talaq that was pronounced by your husband to you via the text message (SMS) was a lafaz kinayah and was pronounced conditionally (ta’liq) whereby, the talaq was conditional upon your meeting with Lisa after receiving the message from your husband.
- Nevertheless, despite you having met Lisa after receiving the SMS from your husband, your husband had used the word or term “will” or in Malay it would be translated to “akan”, a term which is expressing a future tense as elucidated in the Oxford Dictionaries. Thus, it is still questionable whether talaq would instantly fall or not. Two questions have to be considered. Firstly, whether the term “will” is merely a threat to divorce you should you meet Lisa once more after receiving the message, or in other words, whether your husband really intends to take an action to divorce you when using the word “will”. Secondly, whether talaq would instantly fall, once the action of, i.e. meeting Lisa, is fulfilled. Only if your husband intends to divorce you instantly once the action is fulfilled, would the pronouncement of talaq ta’liq constitute a valid pronouncement of divorce.
CONCLUSION
- In conclusion, based on the above discussions, the pronouncement of talaq that was made by your husband (validity of talaq via SMS) was a kinayah pronouncement of talaq. Moreover, since the pronouncement of talaq is attached with a condition, such a pronouncement would constitute a conditional divorce (talaq ta’liq). The talaq ta’liq would only be valid after the condition is fulfilled. Nevertheless, since the words used are ambiguous and not clearly expressing talaq, thus, it depends on the intention of your husband if he really intends to divorce you or not. Since this issue involves several complicated matters, it is best and advisable for you to seek the aid and assistance of a Syarie lawyer to advise you regarding this matter. Wallahu a’lam. Thank you.
Article published for Peguam Syarie Faiz Adnan
MARRIAGE VALIDITY & ATTRIBUTION OF NASAB
QUESTION ABOUT MARRIAGE VALIDITY: Assalamu’alaikum Peguam Syarie Faiz Adnan. I am Khairul Bin Asri from Bandar Baru Bangi. I got married to my wife; Arini Syakilla in Taiping, Perak and are blessed with one daughter. During the marriage ceremony, my wife’s father was still in existent and lived in Kerteh, Terengganu and was also the wali mujbir of my wife. However, my father in-law did not become the wali for my wife as we solemnised our marriage without his knowledge as my wife doubted that his father would permit us to get married since we were then still in our foundation studies at the Foundation Centre. Nevertheless, my wife never asked for his permission and consent prior to our marriage, hence, there was actually no evidence that my father in law refused to consent. In turn, the man who became my wife’s wali was a man by the name of Ahmad Bin Tokiman, who claimed to be a wali hakim. Problems arose when we received a letter from the Office of the Administration of Islam, Taiping, Perak, stating that our marriage certificate was a forgery and was never issued by any Deputy Registrar of the kariah in the area. I have two questions to ask. Firstly, whether our marriage was lawful and secondly, whether the nasab of our daughter can be attributed to me?
ANSWER:
- Wa’alaikumussalam Encik Khairul. Thank you for the genuine questions. I would like to express my concern towards the problems that you and your wife are currently facing and will try my level best to attend to your queries. First and foremost, referring to the facts that you have presented, we have to determine the issues which need to be addressed. There are two issues here, namely:
- Whether the marriage which was solemnised in Taiping was valid according to Syara’ (Marriage validity)?
- Whether the nasab of the daughter can be attributed to the father?
WHETHER THE MARRIAGE WHICH WAS SOLEMNISED IN TAIPING WAS VALID ACCORDING TO SYARA’
- In determining marriage validity, we must observe whether all the pillars of a valid marriage in accordance with syara’ are met. Legally speaking, Section 11 of the Islamic Family Law (State of Selangor) Enactment 2003 provides that:
A marriage shall be void unless all conditions necessary, according to Hukum Syarak for the validity thereof are satisfied.
- The provision does not list out one by one the pillars of marriage, hence, credible Islamic books can be of good reference. Referring to Mughni al-Muhtaj ila Ma’rifati Ma’ani Alfaz Al-Minhaj by Shamsuddin Muhammad bin Muhammad Al-Khatib Al-Sharbini, there are 5 pillars of nikah which are also reiterated in kitab Al-Fiqh al-Manhaji, Juz 4, page 55. The pillars of marriage are:
- Bridegroom(az-zauj)
- Bride (az-zaujah)
- Guardian (wali)
- Witnesses (Syahidain an-Nikah)
- Pronouncement of Offer and Acceptance (As-Sighah Ijab wa Qabul)
- Referring to the first pillar of marriage, i.e. bridegroom, we have to consider whether all of the conditions which are required for the bridegroom to satisfy are fulfilled. The conditions are stated in kitab Al-Iqna’ Fi al-Faz Abi Syuja’, Volume 2, page 246. Firstly, the man is lawful to be married. Secondly, the consent to marry is made voluntarily not under duress. Thirdly, a specific man. Fourthly, the man knows that the woman is lawful to be married.
- Other conditions can be seen from the Qur’an, such as the man must be a Muslim. This is stated in Surah Al-Baqarah verse 221 which states, “And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you.” The bridegroom must also not have four wives at the time of the marriage ceremony. This is in consonance with the verse of the Qur’an which restricts the maximum number of wives for a man to get married up to four, whereby in Surah An-Nisa’, verse 3, Allah says, “And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those right hand possesses. That is more suitable that you may not incline [to injustice].”
- Hence, if you have fulfilled all of these conditions and are not under ihram during the marriage solemnisation, then the first pillar of marriage is fulfilled.
- Next, with regards to the second pillar of marriage, which is the bride, in the Qur’an, in Surah Al-Baqarah verse 221, whereby Allah says:
Do not marry unbelieving women (idolaters) until they believe. A slave woman who believes is better than an unbelieving woman even though she allures you.
In addition, in another verse Allah says, “(Lawful to you in marriage) are not only chaste women who are believers but chaste women among the people of the Book revealed before your time – when you give them their dowers and desire chastity not lewdness nor secret intrigues.”
- Thus, based on the above two verses, the bride must either be a Muslim or a kitabiyyah. Since there is no mention in the facts that you have presented that your wife is a kitabiyyah, a discussion pertaining to it need not be elaborated further. Apart from being a Muslim, based on the Islamic Family Law in Malaysia by Najibah Mohd Zain et al. (2016), the bride must also not be associated with any marital relationship at the time of the marriage. Moreover, she must also ensure that she is not within the prohibited degrees of blood or fosterage relationship.
- Therefore, if your wife has no obstruction to get married by fulfilling all the conditions of a valid bride, thus, the second pillar of marriage is also said to have been fulfilled.
- Moving on to the third pillar of marriage, which is wali. This pillar is of great importance in this present case before us since your marriage was solemnised without your wife’s wali’s knowledge and consent. Shahrin Nasution in his book called Fiqh Lengkap Perkahwinan, defines wali as “a person who has the right to give away a woman in marriage”. This is cited in the Islamic Family Law in Malaysia by Najibah Mohd Zain et al. (2016). The necessity to have a wali in a marriage is emphasised in the hadith of the Prophet which states to the effect that: “There is no marriage without wali”.
- Based on the facts that you have stated, during the marriage ceremony, your wife’s father who was also a wali mujbir was in existent. Nevertheless, the marriage was solemnised by a purported wali hakim, or simply said, by a person falsely representing himself as a wali hakim. We firstly have to define the meanings of wali mujbir and wali hakim.
- Wali mujbir is a guardian with the power of compulsion, which means, he has complete rights over the woman under his care, to marry her off to a man that is of the same/similar social status (kafaah) without her prior consent. The power to become wali mujbir is specially designated to the father and the paternal grandfather of the bride only. This is stated by Mohammad Azam Hussain and Alias Azhar in their article entitled; The Definition of Wali (Guardian) in Marriage from the Perspective of Fiqh and Family Law in Malaysia. Section 2 of the Islamic Family Law (State of Selangor) Enactment 2003 also defines wali mujbir as the father or the paternal grandfather and above.
- On the other hand, wali hakim means “a Sultan or a Leader as the Head of an Islamic State or a Judge or any other person who is granted permission and conferred with the power to become a wali nikah for the woman.” This is stated by Al-Syeikh al-Imam al-‘Allamah Muwaffaq al-Din Abi Muhammad ‘Abdullah bin Ahmad bin Mahmud bin Qudamah, 1972 in Al-Mughni, Volume 7 and cited in the aforementioned article.
- Whereas, in Fiqh al-Islami wa Adillatuhu, Volume 7, states that “the majority of the ‘ulamaa’ opines that a marriage solemnisation is not valid except if it is solemnised by a wali. A woman cannot marry herself off, nor can she marry off others, and she also cannot appoint others to become a wali to marry her off. If such acts are done, the marriage is not valid regardless whether the woman has already come of age, is of sound mind and is already matured…If the wali refuses to marry her off, thus the hakim shall act as the wali for a person who has no wali.”
- Referring to the facts that you have presented, when the marriage between you and your wife was solemnised in Taiping, Perak, the wali mujbir was in existent and stayed in Kerteh, Terengganu. A wali mujbir can only be substituted with a wali hakim upon three main grounds, namely, when the wali refuses to consent, when the wali disappears (ghaib) or when he is unavailable. These three grounds are stipulated under section 13(b) of the Enactment.
- With regards to the first ground, in order to know whether there is in fact a refusal from the wali, there must be a prior confirmation and approval by the Judge. Our religion strongly detests if a wali refuses to marry off the woman under his guardianship without lawful reasons. This is explained in the Islamic Family Law in Malaysia by Najibah Mohd Zain et al. (2016).
- In this present case, there is no express evidence to show that the wali had refused to give his consent for the marriage, as you and your wife did not even convey about the marriage to the wali and the wali did not even have the knowledge regarding the marriage. And your wife only had doubt on whether the wali would or would not consent to the marriage. Thus, the first ground to allow a wali hakim to substitute a wali mujbir would not be successfully invoked.
- Moving on the last two grounds, i.e., when the wali disappears or when the wali is unavailable, the issue of distance comes into the picture. Based on the decided local cases such as in the cases of Hashim v Fatimah [1977] 5 JH 106, Zakaria v Maria [1977] 3 JH 97, and Saad bin Syafie v Sarimah bt Saad [1992] 9(2) JH 203, only if the wali resides in a place which is situated more than two marhalah from the place of marriage, can the marriage be solemnised by a wali hakim, provided that other required conditions are fulfilled.
- In this present case, despite the distance between Kerteh and Taiping exceeds two marhalah, the “wali hakim” which solemnised your marriage was a falsely represented wali hakim. And based on the case of Abd Halim bin Md Hashim v Azila bt Ramli @ Ismail [2017] 2 SHLR 57, there was also no pronouncement of wakalah wali from the wali mujbir to the man who solemnised the marriage. Thus, the status of that juru nikah which was tainted with forgery would make the requirement of wali not to be fulfilled in this present case.
- Next, with regards to the fourth pillar of marriage, which is the presence of two witnesses during the marriage ceremony, the Qur’an, in Surah Al-Baqarah verse 282 states:
… and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as you choose for witnesses, so that if one of them errs, the other can remind her …
- Based on al-Khatib al-Sharbani, page 235, written by Shamsuddin Muhammad bin Muhammad, a marriage is invalid except if it is solemnised in the presence of two male witnesses who are free, ‘adil, able to hear, see and understand the ijab (offer) and qabul (acceptance). Since the facts are silent with regards to the issue of witnesses, thus, the requirement of two witnesses as has been discussed above needs to be satisfied in order to meet the requirement of the fourth pillar of marriage.
- The last pillar of marriage is the pronouncement of offer and acceptance (as-sighah ijab wa qabul). Based on Ala’eddin Kharofa, page 45, as cited in the Islamic Family Law in Malaysia by Najibah Mohd Zain et al. (2016), there are a few conditions of a valid pronouncement of ijab and qabul. Firstly, the sighah must be made in an official ceremonial gathering. Secondly, both of the parties must be able to hear each other and the pronouncement should be comprehendible by each of them that the contract is for the purpose of marriage. Thirdly, the acceptance should tally with the offer that is made, and lastly, the marriage contract should be witnessed by two witnesses which must be legally acceptable. Since the facts are silent about how the sighah was pronounced, thus, considering all the conditions of a valid sighah are fulfilled, the last pillar of marriage is said to be fulfilled.
- Nevertheless, based on the above discussion, since the requirement of a valid wali is not present in this case, based on the case of Abd Halim bin Md Hashim v Azila bt Ramli @ Ismail [2017] 2 SHLR 57, the marriage would be fasid or in other words, it would result to an irregular marriage. A fasid marriage happens when there is a lacking of the requirements of a valid marriage such as a marriage without a wali. This is stated by Abdul Azis Bin Abdul Rawi Bin Ali Al-Jabar in his kitab, Al-Hukm bi-Ithbat an-Nasab. Thus, both of you would be separated (faraq) due to the irregularity of the marriage. And the consummation which took place due to the fasid marriage would constitute wati syubhah (syubhah intercourse). Based on Section 2 of the Islamic Family Law (State of Selangor) Enactment 2003, a syubhah intercourse is interpreted as an “intercourse performed on erroneous impression that the marriage was valid when in fact the marriage was not valid (fasid) or intercourse by mistake and includes any intercourse not punishable by Had in Islam”.
WHETHER THE NASAB OF THE DAUGHTER CAN BE ATTRIBUTED TO THE FATHER
- Referring to an article entitled, “Pensabitan Nasab dan Anak Tak Sah Taraf dari Perspektif Syariah dan Perundangan Islam di Malaysia”, written by Paizah Hj. Ismail, according to the fuqaha’, lineage (nasab) in Islam can be acquired via three means. One of them is when there is a syubhah intercourse between a man and a woman.
- In the Islamic Family Law (State of Selangor) Enactment 2003, there is a specific provision with regards to a syubhah. It is stated under Section 114 of the Enactment. The Section provides, “Where a man has syubhah sexual intercourse with a woman, and she is subsequently delivered of a child between the period of six qamariah months to four qamariah years after the intercourse, the paternity of the child shall be ascribed to the man.”
- Based on the above provision and based on the case of Abd Halim bin Md Hashim v Azila bt Ramli @ Ismail [2017] 2 SHLR 57, if your daughter was 6 months after your marriage, then, the nasab of your daughter could be attributed to you as the biological father of the child.
CONCLUSION:
- In conclusion, based on the foregoing discussions, the answer to the question on your marriage validity is that, your marriage that was solemnised in Taiping, Perak by a falsely represented wali hakim, would result in the marriage being fasid (irregular) due to the non-fulfilment of one of the pillars of nikah (arkan an-nikah).Whereas, in respect of the attribution of lineage of your daughter to you, if it can be satisfactorily proven that your daughter was born 6 months after the solemnisation of your marriage, then, it is most likely that the nasab of your daughter could be attributed to you. Since your queries involved several complicated matters, I humbly advise you to seek and consult a Syarie Lawyer who is eligible to address and answer these questions.
Article published for Peguam Syarie Faiz Adnan