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Ramli V Marlia
Ramli V Marlia
v.
(5) The non-existence of evidence that Kassim bin Mukri was not
of the same kufu aside, the appellant too had not come up
F
with a candidate of his own, that he thought to be of the
same kufu as the respondent, to be the latter’s husband. In
the circumstances, the rule that the Sultan or the Kadi cannot
solemnize the marriage of a woman in cases where the refusing
wali had refused because he himself has had a different
G
candidate who was of the same kufu as the woman, is not
applicable to the present case. (paras 45, 46 & 47)
(6) We are also of the view that much slanders will arise if the
respondent is allowed to stay unmarried for much longer and
H at the same time continue to befriend her prospective
husband, more so when they living quite close to each other.
In the circumstances, and upon scrutiny of the respective
applications and arguments of the parties, and the appeal
record, we unanimously dismiss this appeal and affirm the
I decision of the Syariah High Court below. (paras 53 & 54)
448 Syariah Reports [2010] 1 CLJ (Sya)
I
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 451
H JUDGMENT
ii. The learned Syariah High Court judge erred on facts and in
law in coming to his decision when he emplaced the burden
of proof on the appellant to prove that the respondent’s E
husband of choice was not of the same kufu as the
respondent.
iii. The learned Syariah High Court judge erred on facts and in
law in ignoring the documentary report of one Ustaz Dato’ F
Haji Ismail Kamus from the Islamic Medical Centre,
Darussalam, which the appellant tendered to court in the
quest to prove that the respondent had been subjected to
black magic. More, the testimony of the appellant’s witness
that the respondent had been subjected to black magic had G
not been admitted by the learned Syariah Subordinate Court
judge.
A [5] On the grounds thus adduced, the appellant now seeks the
following:
a. that the Syariah Appeal Court set aside the decision of the
learned Syariah High Court judge made on 11 January 2007
B allowing the respondent’s marriage to her husband of choice
to be solemnized by a Wali Hakim;
ii. The court is satisfied that the respondent had proved that her
E husband of choice was of the same kufu as her;
[8] Arising thereof, we found that this case has taken a long time
and gone through a long journey although the original application,
H
filed on 17 August 2005, was only for leave to marry by using a
Wali Hakim or Wali Raja, and that being so, we express our
gratitude for the patience shown by the parties in proceeding with
the trial process up to the Syariah Appeal Court and for not
I
doubting the Syariah Court’s capacity to resolve the case and
administer justice to the parties.
454 Syariah Reports [2010] 1 CLJ (Sya)
(b) the Syarie Judge having jurisdiction in the place where the
woman resides or any person generally or specially
authorized in that behalf by the Syarie Judge has, after due
inquiry in the presence of all parties concerned, granted his
consent to the Wali Raja to solemnized in accordance with I
Hukum Syarak; such consent may be given wherever there
is no wali by nasab in accordance with Hukum Syarak
available to act or if the wali cannot be found or where the
wait refuses his consent without sufficient reason.
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 455
[12] As for the cases on refusing walis, the court would refer to
the Kitab Hasyiah I’anah al-Talibin, vol. 3 at pp. 531-532, which
provides that the Sultan has the power to be a wali for the
C woman who is getting married in circumstances where her wali
was untraceable, or refusing to be her wali. In respect of a
refusing wali, the kitab elaborates:
D .
E Which means:
The issue of Kufu (Kafaah) dan on whom the burden lies to prove Kufu
(Kafaah)
G
[13] In this case, the primary issue that draws core arguments
from both sides pertains to the matter of kafaah or kufu (status).
This is based on the appellant’s allegation that the respondent’s
husband of choice was not of the same kafaah, it being the same
H
issue raised by the appellant in the Syariah Subordinate Court and
subsequently also before the Syariah High Court and the Syariah
Court of Appeal herein.
A
B
Which means: C
B
Which means:
D
Which means:
I
458 Syariah Reports [2010] 1 CLJ (Sya)
A
Which means: B
The Kadi may revoke the marriage if it is proved that there was
no kufu as between the husband and the wife so as to avoid
humiliation. As clarified, there is a consensus among the schools
on this
C
[23] What we wish to gather from the authority aforesaid as far
as the question of kufu is concerned, is who should bear the duty
of proving that the man whom the respondent intended to marry
is of the same kufu as the respondent. Clearly, if they were not
of same kufu, then the marriage between the respondent and her D
husband of choice, the said Kassim bin Mukri, may be revoked
and restrained from proceeding.
D
The burden to produce evidence in a civil case lies on the person
who alleges or asserts a fact (al Mudda’ii) and the person who
takes the oath to deny or disputes a fact (al Mudd’a ‘alaih).
B
Which means:
E
Which means:
Which means: H
a thing may start with nothing or with something that has just
come into being or the forthcoming that is formerly not there
[37] We found that the trial judge had considered the evidence
as put forth by the parties before the trial court. Nonetheless, as
we had earlier adverted and ruled, the issue of whether the
respondent’s prospective husband was not of the same kufu must
D
be proved by the appellant. Based on the grounds of judgment of
the trial judge, it is clear that the appellant had failed to prove his
allegation that the respondent’s husband of choice was not of the
same kufu.
a. Ancestry
The trial judge has found that the issue of ancestry has
F
altogether not been raised by the appellant resulting in the
trial court making a ruling that the respondent and her
husband of choice were of the same kufu from the standpoint
of ancestry. We are in agreement with the trial judge, as the
appellant was duty bound to prove same if there really was
G
disparity in the ancestries of the couple. On this, Imam Khatib
al-Syarbiniy alludes in the kitab Mughni al-Muhtaj Volume 3 at
p.165:
H
I
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 463
A Which means:
b. Independence
We further agree with the trial judge that slaves are no longer
C
in existence today and that there is nothing to show that the
respondent’s husband of choice was a slave.
c. Islam
This fact has not been refuted by anyone and we are satisfied
D that the husband of choice is a Muslim. Indeed, it has not
even been shown by the appellant that the husband of choice
was a fasiq (sinner), as adverted to by the Holy Qur’an:
Which means:
d. Employment
F
The trial judge had also ruled that the respondent and her
husband of choice were of the same kufu in the matter of
employment. This employment aspect was assessed from the
view point of uruf existing in a certain place or country, as
explained by Dr. Wahbah al-Zuhaili in his book Al-Fiqh al- G
Islami wa Adillatuhi. We are also in agreement with the trial
judge that the nature of the prospective husband’s job was
not so lowly looked upon by society.
B e. Religion
[42] The appellant himself has not suggested any other man of
equivalent status whom the respondent should take as her
husband. In any case, on the subject of refusing wali, may we
revert to Kitab Hasyiah I’anah al-Talibin, Vol 3, at pp. 531-532, C
which states:
D
Which means:
H
Which means: I
[45] Before determining whether this case has met all the
requirements aforesaid, it is incumbent to look at the principles of
C syarak on the matter. It was said in the same Kitab (Hasyiah
I’anah al-Talibin) at p. 532 as follows:
D
Which means:
A
B
Which means:
E
Which means:
[53] We are of the view that much slanders would arise if the H
A The disputes that prevailed must not be an excuse for the parties
to be enemies or vengeful as against each other. Contrariwise,
there were lessons to be learnt from what happened in this case
and both sides must accept what Allah s.w.t has fated for them.
Decision
(ii) The decision of the learned Syarie High Court judge dated 11
January 2007 vide Case No. 10500-052-003-2006 is affirmed;
and
E (iii) Costs to be borne by the appellant.
[3] Melalui Notis Rayuan yang difailkan pada 5 Mac 2008, kami A
mendapati bahawa Alasan Rayuan adalah seperti berikut:
ii. Yang Arif Hakim Mahkamah Tinggi Syariah telah terkhilaf dari
segi fakta dan undang-undang di dalam membuat keputusan
beliau dengan meletakkan beban bukti kepada perayu untuk
D
membuktikan yang calon suami pilihan responden merupakan
seorang yang tidak setaraf dan tidak sekufu dengan responden.
iii. Yang Arif Hakim Mahkamah Tinggi Syariah telah terkhilaf dari
segi fakta dan undang-undang kerana telah mengabaikan
keterangan dokumentar daripada Pusat Perubatan Islam, E
Darussalam yang disediakan oleh Ustaz Dato’ Haji Ismail
Kamus yang telah dikemukakan oleh perayu bagi membuktikan
yang responden telah disihir. Malah, keterangan yang diberikan
oleh saksi perayu juga tidak diterima oleh Yang Arif Hakim
Mahkamah Rendah Syariah bagi membuktikan bahawa F
responden telah disihir.
F
G
Bermaksud:
I
476 Syariah Reports [2010] 1 CLJ (Sya)
[13] Dalam kes ini, kami dapati bahawa isu yang utama dan
menjadi hujahan oleh kedua-dua pihak adalah mengenai Kafaah
atau Kufu. Ini berdasarkan kepada dakwaan oleh perayu bahawa B
calon suami kepada responden adalah tidak sekufu dan isu ini juga
telah ditimbulkan oleh perayu sejak diperingkat Mahkamah Rendah
Syariah lagi yang kemudian dipanjangkan ke peringkat rayuan di
Mahkamah Tinggi Syariah dan begitulah juga di peringkat
Mahkamah Rayuan Syariah. C
[14] Isu kufu ini adalah berdasarkan kepada nas yang banyak di
nyatakan di dalam nas-nas syarak antaranya sebagaimana yang
ditegaskan di dalam Kitab Hasyiah I’anah al-Talibin, jilid 3, hlm 518
-521 menyatakan:
D
E
F
Bermaksud:
F Bermaksud:
[19] Manakala takrif dari segi istilah fuqaha’ di muka surat yang
sama menyatakan:
G
Bermaksud:
H
Kafaah dari istitah fuqaha setara di antara suami dan isteri demi
mengelak keaiban pada perkara yang tertentu.
E
Bermaksud:
[23] Apa yang ingin kami kaitkan dengan nas di atas dengan
pembuktian kufu iaitu pihak manakah yang perlu membuktikan
bahawa calon suami yang bakal dikahwini oleh responden adalah G
sekufu ataupun tidak sekufu kerana jika benar wujud tidak sekufu
pasangan responden maka perkahwinan antara responden dengan
bakal suaminya iaitu Kassim bin Mukri boleh dibatalkan dan
dihalang untuk diteruskan.
H
[24] Jika diimbas balik kepada permohonan asal kes ini iaitu
permohonan kahwin secara Wali Hakim dengan alasan wali telah
enggan nescaya bahawa bukti yang perlu dikemukakan oleh
responden adalah bahawa wali telah enggan untuk menjadi wali
bagi tujuan bernikah dengan Kassim bin Mukri. Manakala isu I
Kafaah pula ditimbulkan oleh perayu bagi tujuan menghalang
kebenaran diberikan kepada responden. Sehubungan itu, pihak
perayulah yang seharusnya membuktikan bahawa calon responden
adalah tidak sekufu.
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 479
E
Bermaksud:
Bermaksud:
[32] Asal atau zahir sesuatu itu mengikut kaedah fiqhiyyah adalah
seperti berikut: I
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 481
A Bermaksud:
Asal itu tidak ada atau asal pada perkara yang baru muncul atau
yang mendatang itu tidak ada.
ii. Pihak yang menuntut ialah pihak yang menuntut sesuatu hak
F atau kepentingan. Manakala pihak yang kena tuntut pula ialah
pihak yang tertanggung ke atasnya tuntutan itu.
iii. Pihak yang menuntut ialah pihak yang menuntut sesuatu hak
atau kepentingan yang bersalahan dengan apa yang ada pada
G zahirnya. Manakala pihak yang kena tuntut pula ialah pihak
yang mempertahankan sesuatu yang ada pada zahirnya.
dengan calon suami. Ciri ini termaktub di perenggan (iii) yang mana A
kedua-dua pihak iaitu perayu dan responden mempunyai hak
kafaah dan pihak perayu adalah pihak yang mempertahankan akan
haknya dari segi kafaah. Manakala responden hanya
mempertahankan sesuatu yang ada pada zahir iaitu perayu enggan
menjadi wali dan calon suaminya adalah sekufu. Oleh itu perayulah B
yang perlu membuktikan bahawa calon suami responden adalah
tidak sekufu dengan responden. Namun dukacitanya tidak ada
perkara sedemikian ketika diperingkat mahkamah bicara.
a. Keturunan
A
B
Bermaksud:
D
b. Merdeka
E c. Islam
(1) Dalam segala hal apa jua pun, keterangan lisan hendaklah
diberikan secara langsung, iaitu -
D
(a) jika ia merujuk kepada fakta yang boleh dilihat, maka ia
mestilah keterangan saksi yang mengatakan dia telah
melihat fakta iaitu -
A d. Pekerjaan
e. Agama
F
Berdasarkan kepada catatan alasan penghakiman yang telah
diberikan oleh hakim bicara, kami berpendapat bahawa
tiadanya bukti yang kukuh menunjukkan bahawa calon suami
responden adalah seorang yang tidak mempunyai pegangan
G agama yang kukuh. Kesemua alasan yang diberikan iaitu
bahawa calon pilihan responden bukan lelaki soleh, seorang
duda yang bermasalah dan panas baran, kaki perempuan, ingin
membalas dendam, amalkan gaya hidup mewah tidak
bersandarkan kepada pembuktian yang sabit secara yakin.
H Keterangan yang diberikan adalah berkisar mengenai maklumat
dari pihak lain (keterangan dengar cakap) dan latar belakang
calon suami responden semasa bujang. Oleh itu, kami
berpuashati bahawa perayu telah gagal mengemukakan bukti
ataupun bayyinah yang menunjukkan bahawa calon suami
I responden mempunyai latar belakang agama yang tidak baik
ataupun seorang yang fasiq.
486 Syariah Reports [2010] 1 CLJ (Sya)
[42] Malah perayu sendiri tidak mempunyai calon yang lain yang
dianggap sekufu dengan responden. Kami merujuk semula Kitab I
Hasyiah I’anah ai-Talibin, jilid 3, hlm 531-532 yang telah disebutkan
sebelum ini mengenai persoalan wali enggan iaitu:
Ramli Abdul Rahman v.
[2010] 1 CLJ (Sya) Marlia Akmar Ramli 487
A
B
Bermaksud:
A
Bermaksud: B
H
Bermaksud:
Keperluan dua orang saksi lelaki atau seorang saksi lelaki dan
dua orang perempuan bukanlah terletak di pihak Responden
E bagi membuktikan isu kafaah. Kami telah menerangkan sebelum
ini bahawa bagi tujuan pembuktian isu kafaah, beban
pembuktian adalah terletak di pihak perayu dan kesemua saksi
yang dikemukakan tidak memuaskan hati mahkamah kerana
keterangan yang diberikan berbentuk dengar cakap (hearsay
F evidence).
ii. Mengenai alasan yang kedua iaitu Yang Arif Hakim Mahkamah
Tinggi Syariah telah terkhilaf dari segi fakta dan undang-
undang di dalam membuat keputusan beliau dengan
G
meletakkan beban bukti kepada perayu untuk membuktikan
yang calon suami pilihan responden merupakan seorang yang
tidak setaraf dan tidak sekufu dengan responden. Kami juga
menolak alasan ini dan berpendapat bahawa YA Hakim
Mahkamah Tinggi Syariah telah membuat keputusan yang betul
H
dan mengekalkan keputusan hakim bicara yang kesemuanya
menunjukkan bahawa pembuktian isu kafaah adalah terletak di
pihak perayu dan bukannya responden.
D
E Bermaksud: