Khamis, 24 Disember 2009

Prof Dr Wahbah Al-Zuhayli : Mufassir dan Ahli Fiqh Terkenal Abad ini

Dr  Wahbah Al-Zuhayli : Mufassir dan Ahli Fiqh Terkenal Abad ini
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Wahbah al-Zuhayli merupakan seorang tokoh ulamak abad ke-20 yang terkenal dari Syria. Namanya sebaris dengan tokoh-tokoh tafsir dan fuqaha yang telah berjasa dalam dunia keilmuan Islam abad ke-20 seperti Tahir Ashur yang mengarang tafsir al-Tahrir wa al-Tanwir, Said Hawwa dalam Asas fi al-Tafsir, Sayyid Qutb dalam Fi Zilal al-Quran. Sementara dari segi fuqaha, namanya sebaris dengan Muhammad Abu Zahrah, Mahmud Shaltut, Ali Muhammad al-Khafif, Abdul Ghani Abdul Khaliq dan Muhammad Salam Madkur.



Wahbah al-Zuhayli dilahirkan di sebuah desa Dir Atiyyah, daerah Qalmun, Damsyiq, Syria pada tahun 6 Mac 1932/1351. Bapanya Haji Mustafa al-Zuhayli merupakan seorang yang terkenal dengan kesolehan dan ketakwaan. Beliau bekerja sebagai petani dan peniaga dan sentiasa memberi semangat kepada anak-anaknya untuk menuntut ilmu. Bapanya seorang hafiz yang sentiasa membaca al-Quran setiap malam dari jam dua pagi sehingga terbit fajar. Ibunya bernama Hajah Fatimah bin Mustafa Sa’adah, seorang yang kuat berpegang kepada ajaran agama. Beliau meninggal dunia pada 13 Mac 1984.


Beliau mendapat didikan awal peringkat rendah dan kuttab (tadika) di desanya. Pada tahun 1946, beliau memasuki peringkat menengah di Kolej Syariah di Damsyiq selama enam tahun sehingga tahun 1952. Wahbah al-Zuhayli telah berjaya mendapat pangkat cemerlang dalam peringkat menengah tersebut sebelum berhijrah ke bumi Mesir. Di Mesir, beliau belajar dengan memasuki beberapa kuliah dalam beberapa universiti di Kaherah dalam waktu yang sama iaitu kuliah Syariah dan kuliah Bahasa Arab di Universiti al-Azhar dan kuliah Undang-Undang di Universiti Ain Syam. Ketika itu, beliau memperolehi ijazah seperti berikut :
i. Ijazah B.A dalam Kuliah Syariah Universiti al-Azhar pada tahun 1956. Beliau mendapat tempat pertama dari kalangan keseluruhan pelajar.
ii. Ijazah Takhasus Pendidikan dari Kuliah Bahasa Arab Universiti al-Azhar pada tahun 1957
iii. Ijazah B.A Dari Kuliah Undang-Undang dari Universiti Ain Syam pada tahun 1957.


Dalam masa lima tahun beliau telah memperolehi tiga ijazah dan kemudiannya menyambung pelajaran ke peringkat Sarjana di Universiti Kaherah selama dua tahun dan tamat pada tahun 1957. Tajuk tesis peringkat M.A ini ialah al-Zira’i fi al-Siyasah al-Shar’iyyah wa al-Fiqh al-Islami. Beliau meneruskan pelajaran ke peringkat kedoktoran di universiti yang sama dengan tajuk tesis Athar al-Harb fi al-Fiqh al-Islami – Kajian Perbandingan di bawah penyeliaan Dr. Muhammad Salam Madkur. Pada tahun 1963, beliau telah berjaya memperolehi Ph.D dengan pangkat cemerlang dari lujnah munaqasah terdiri daripada Muhammad Abu Zahrah dan Dr. Hafiz Ghanim yang merupakan Menteri Pendidikan Tinggi.


Dari sini jelas kepada kita, kegigihan Wahbah al-Zuhayli di pelajaran dalam setiap peringkat dan sentiasa mengasingkan diri untuk mengkaji dan membaca buku-buku sejak di kolej Syariah, Damsyiq lagi. Beliau juga mengabungkan antara pengajian Syariah dan Undang-Undang yang membolehkannya dapat memahami realiti semasa dengan mudah. Di samping itu, pengajian undang-undang memudahkannya meningkatkan bakat penulisannya yang sudah terserlah itu.


Antara guru-gurunya ialah Muhammad Hashim al-Khatib al-Syafie, (m. 1958) seorang khatib di Masjid Umawi. Beliau belajar darinya fiqh al-Syafie; mempelajari ilmu fiqh dari Abdul Razaq al-Hamasi (m. 1969M); ilmu Hadith dari Mahmud Yassin,(m.1948M); ilmu faraid dan wakaf dari Judat al-Mardini (m. 1957M), Hassan al-Shati (m. 1962M), ilmu tafsir dari Hassan Habnakah al-Midani (m. 1978M); ilmu bahasa Arab dari Muhammad Saleh Farfur (m. 1986M); ilmu usul fiqh dan Mustalah Hadith dari Muhammad Lutfi al-Fayumi (m. 1990M); ilmu akidah dan kalam dari Mahmud al-Rankusi


Sementara ulamak yang beliau belajar di Mesir adalah seperti Muhammad Abu Zuhrah, (m. 1395H), Mahmud Shaltut (m. 1963M) Abdul Rahman Taj, Isa Manun (1376H), Ali Muhammad Khafif (m. 1978M), Jad al-Rabb Ramadhan (m.1994M), Abdul Ghani Abdul Khaliq (m.1983M) dan Muhammad Hafiz Ghanim. Di samping itu, beliau amat terkesan dengan buku-buku tulisan Abdul Rahman Azam seperti al-Risalah al-Khalidah dan buku karangan Abu Hassan al-Nadwi berjudul Madha Khasira al-‘alam binkhitat al-Muslimin.


Tugas pertama yang disandang selepas memperolehi Ph.D ialah sebagai pensyarah di Kuliah Syariah, Universiti Damsyk pada tahun 1963 dan menjadi professor Madya pada tahun 1969 dan Professor pada tahun 1975. Beliau juga pernah menjadi pensyarah pelawat di Libya, 1972-1974, Universiti Khartum dan Universiti Omdurman di Sudan pada tahun 2000. Beliau juga menjadi pensyarah pelawat di Universiti Emeriat Arab Bersatu al-Ain dari tahun 1984-1989 selama lima tahun dan menjadi penceramah di Qatar dan Kuwait semasa bulan Ramadhan pada tahun 1989-1990. Di samping itu, beliau juga turut memberi khutbah Jumaat sejak tahun 1950 terutama di Masjid Uthman di Damsyiq dan Masjid al-Iman di Dir Atiyyah, menyampaikan ceramah di masjid, radio dan televisyen serta di seminar-seminar dalam segala bidang keilmuan Islam.


Wahbah al-Zuhayli di mata rakan-rakanya.


Said Ramadhan al-Buty mengenalinya sejak tahun 1954 di Universiti al-Aِzhar. Pada ketika itu, beliau mengenali Wahbah melalui dua perkara sahaja iaitu melalui pemakaian serban putih yang mana pada masa itu ia agak janggal di Mesir. Keduanya ialah cara berjalan yang cergas, tegap dan cepat dalam setiap waktu dan suasana. Perhubungn bertambah akrab apabila mereka mula bertugas di Universiti Damsyiq pada tahun 1965. Hubungan bertambah akrab disebabkan dua perkara iaitu Said Ra,adhn al-Buty merupakan antara orang yang pertama membaca risalah Ph.D Wahbah al-Zuhayli yang diperolehi dari Universiti Kaherah. Keduanya beliau mendapati pada diri Wahbah al-Zuhayli akhlak yang mulia sama ada dari segi ibadat dan pandangannya yang sederhana dan tidak menyalahi pendapat jumhur ulamak yang masyhur. Beliau juga terkenal seorang yang ikhlas dan tidak mengharapkan habuan dunia. Ramadhan al-Buti mengakui kelebihan Wahbah al-Zuhayli sebagai seorang yang gigih mengarang terutama dalam menyiapkan Tafsir al-Munir yang melebihi 32 juzuk sebanyak 16 jilid dalam masa lima tahun semasa bertugas di Emiriat Arab Bersatu(UAE).


Menurut adiknya, Muhammad al-Zuhayli, beliau seorang yang mempunyai disiplin yang tinggi dari segi waktu dan peraturan yang menyebabkan beliau dapat mengarang buku-buku dengan banyak terutama mengarang pada waktu subuh yang amat diberkati Allah. Beliau kurang menyenangi apabila orang melanggar disiplin, temujanji dan melambatkan tugas. Sejak kecil lagi, Wahbah al-Zuhayli dipanggil oleh bapa mereka sebagai Syeikh al-Islam. Ternyata apa yang difirasatkan oleh ayahnya kini menjadi satu kenyataan apabila beliau menerbitkan al-Tafsir al-Munir, Fiqh al-Islami dan lain-lain buku dalam pasaran sekarang dan menjadi seorang ulamak terkenal abad ini. Penulis teringat semasa pertemuan dengan Wahbah al-Zuhaili pada 22 November 2006, yang mana rombongan kami lewat tiba di rumahnya. Lalu beliau menelifon dan kurang menyenangi kelewatan rombongan tersebut. Ini menunjukkan ketegasan beliau dalam menepati janji dan masa.


Buku-Buku Karangan Wahbah al-Zuhayli


Wahbah al-Zuhayli menulis buku, kertas kerja dan artikel dalam pelbagai ilmu Islam. Buku-bukunya melebihi 133 buah buku dan jika dicampur dengan risalah-risalah kecil melebihi lebih 500 tajuk. Satu usaha yang jarang dapat dilakukan oleh ulamak kini seolah-olah ia merupakan al-Suyuti kedua (al-Sayuti al-Thani) pada zaman ini, mengambil sempena seorang Imam Shafi’iyyah iaitu Imam al-Sayuti. Antara buku-bukunya seperti berikut :

1. Athar al-Harb fi al-Fiqh al-Islami - Dirasat Muqaranah (Kesan Peperangan dalam Fiqh Islam-Kajian Perbandingan), Dar al-Fikr, Damsyiq, 1963.
2. Al-Wasit fi Usul al-Fiqh, (Ringkasan Usul fiqh), Universiti Damsyiq, 1966.
3. Al-Fiqh al-Islami fi Uslub al-Jadid, (Fiqh Islam dalam Pendekatan Terbaru), Maktabah al-Hadithah, Damsyiq, 1967.
4. Nazariat al-Darurat al-Syar’iyyah (Teori Darurat dalam Syariat), Maktabah al-Farabi, Damsiq, 1969.
5. Nazariat al-Daman, (Teori Jaminan ), Dar al-Fikr, Damsyiq, 1970.
6. Al-Usul al-Ammah li Wahdah al-Din al-Haq (Asas-Asas Penting dalam Kesatuan Agama yang Benar), Maktabah al-Abassiyah, Damsyiq, 1972.
7. Al-Alaqat al-Dawliah fi al-Islam, (Hubungan Antarabangsa Dalam Islam), Muassasah al-Riisalah, Beirut, 1981
8. Al-Fiqh al-Islami wa Adilatuh, (Fiqh Islam dan dalil-dalilnya), (8 jilid), Dar al-Fikr, Damsyiq, 1984.
9. Usul al-Fiqh al-Islami (Usul fiqh) (dua Jilid), Dar al-Fikr al-Fikr, Damsyiq, 1986.
10. Juhud Taqnin al-Fiqh al-Islami, (Kegigihan Merangka Fiqh Islam), Muassasah al-Risalah, Beirut, 1987.
11. Fiqh al-Mawaris fi al-Shari’at al-Islamiah, (Hukum Pesaka dalam Syariat Islam) Dar al-Fikr, Damsyiq, 1987
12. Al-Wasaya wa al-Waqf fi al-Fiqh al-Islami, (Wasiat dan Wakaf dalam Syariat Islam), Dar al-Fikr, Damsyiq, 1987
13. Al-Islam Din al-Jihad La al-Udwan, (Agama Islam adalah Agama Jihad bukan Permusuhan), Persatuan Dakwah Islam Antarabangsa, Tripoli, Libya, 1990
14. al-Tafsir al-Munir fi al-Aqidah wa al-Syari’at wa al-Manhaj (Tafsir Munir dalam Akidah, Syariat dan Manhaj), (16 jilid), Dar al-Fikr, Damsyiq, 1991.
15. al-Qisah al-Qur’aniyyah Hidayah wa Bayan, (Kisah-Kisah Dalam al-Quran Petunjuk dan Penerangan), Dar Khair, Damsyiq, 1992.
16. Al-Qur’an al-Karim al-bunyatuh al-Tasyri’iyyah aw Khasa’isuh al-Hadariah, ( al-Quran Asas-Asas Perundangan dan Keistimewaan Tamadun), Dar al-Fikr, Damsyiq, 1993.
17. al-Rukhsah al-Syari’at – Ahkamuha wa Dawabituha, (Kelonggaran Syariat- Hukum dan Prinsip), Dar al-Khair, Damsyiq, 1994.
18. Khasa’is al-Kubra li Huquq al-Insan fi al-Islam, ( Asas-Asas Penting bagi Hak-Hak Manusia dalam Islam), Dar al-Maktabi, Damsyiq, 1995.
19. Al-Ulum al-Syari’at Bayn al-Wahdah wa al-Istiqlal ( Ulum Syariah Antara Kesatuan dan Pembebasan), Dar al-Maktabi, Damsyiq, 1996.
20. Al-Asas wa al-Masadir al-Ijtihad al-Musytarikat bayn al-Sunnah wa al-Syiah, (Asas dan Sumber Ijtihad bersama antara Sunnah dan Syiah), Dar al-Maktabi, Damsyiq, 1996.
21. Al-Islam wa Tahadiyyat al-‘Asr, (Islam dan Cabaran Semasa), Dar al-Maktabi, Damsyiq, 1996
22. Muwajahat al-Ghazu al-Thaqafi al-Sahyuni wa al-Ajnabi, (Serangan Pemikiran Kebudayaan Zionis dan Asing), Dar al-Maktabi, Dmsyiq, 1996.
23. al-Taqlid fi al-Madhahib al-Islamiah inda al-Sunnah wa al-Syiah, (Taqlid dalam Mazhab Islam menurut ahli Sunnah dan Syiah), Dar al-Maktabi, Damsyiq, 1996
24. Al-Ijtihad al-Fiqhi al-Hadith, (Ijtihad Fiqh Baru), Dar al-Maktabi, Damsyiq, 1997.
25. Al-Uruf wa al-Adat, (Uruf dan Adat), Dar al-Maktabi, Damsyiq, 1997.
26. Bay al-Asham, (Penjualan Saham), Dar al-Maktabi, Damsyiq, 1997.
27. Al-Sunnah al-Nabawiyyah ( Sunnah Nabi), Dar al-Maktabi Damsyiq, 1997.
28. Idarat al-Waqaf al-Khairi, (Pengurusan wakaf Kebajikan), Dar al-Maktabi, Damsyiq, 1998.
29. al-Mujadid Jamaluddin al-Afghani, (Mujadid Jamaluddin al-Afghani), Dar al-Maktabi, Damsyiq, 1998
30. Taghyir al-Ijtihad, (Perubahan Ijtihad), Dar al-Maktabi, Damsyiq, 2000.
31. Tatbiq al-Syari’at al-Islamiah (Pelaksanaan Syariat Islam), Dar al-Maktabi, Damsyiq, 2000.
32. Al-Zira’i fi al-Siyasah al-Syar’iyyah wa al-Fiqh al-Islami, (Zira’i dalam Siyasah Syar’iyyah dan Fiqh Islam), Dar al-Maktabi, Damsyiq, 1999.
33. Tajdid al-Fiqh al-Islami, (Pembaharuan Fiqh Islam), Dar al-Fikr, Damsyiq, 2000.
34. Al-Thaqafah wa al-Fikr, (Keilmuan dan Pemikiran), Dar al-Maktabi, Damsyiq, 2000.
35. Manhaj al-Da’wah fi al-Sirah al-Nabawiyah, (Manhaj Dakwah dalam Sirah Nabi), Dar al-Maktabi, Damsyiq, 2000.
36. Al-Qayyim al-Insaniah fi al-Qur’an al-Karim, (Nilai Kemanusiaan dalam al-Quran al-Karim), Dar al-Maktabi, Damsyiq, 2000.
37. Haq al-Hurriah fi al-‘Alam, (Hak-hak Kebebasan dalam Dunia kini), Dar al-Fikr, Damsyiq, 2000
38. Al-Insan fi al-Qur’an, (Kemanusiaan dalam al-Quran), Dar al-Maktabi, Damsyiq, 2001.
39. Al-Islam wa Usul al-Hadarah al-Insaniah, (Islam dan Asas Tamadun Kemanusiaan), Dar al-Maktabi, Damsyiq, 2001.
40. Usul al-Fiqh al-Hanafi, (Usul fiqh Mazhab Hanafi), Dar al-Maktabi, Damsyiq, 2001.

Kuala Lumpur
23 Disember 2006
(Sumber : Mohd Rumaizuddin Ghazali, Tokoh Islam Kontemporari, Tradisi Ilmu, Petaling Jaya, 2005)(www.rumai.com)
 

Ahad, 20 Disember 2009

Prosiding Ex-Parte Menurut Kacamata Syarak .

INTRODUCTION

Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it.He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid. Therefore, justice denotes placing things in their rightful place.


 THE IMPORTANCE OF EQUAL TREATMENT


 The Quran, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood

إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ

 “God commands justice and fair dealing...”

Al Quran Surah al Nahl (16:90)

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ

 “O you who believe, be upright for God, and (be) bearers of witness with justice!...” Surah al Maa-idah (5:8)
 The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation.


 Imam al Mawardi in his book ‘Adab al Qadhi, was quoted as narrated;

"Ali RA, said," The Messenger of Allah (PbUH), send him to Yemen as a judge, then he said, The Prophet (PbUH) said, ; “If you justify between two people who had dispute, don’t give your decision until you hear from the first. "



DEFINITION OF EX PARTE


 Word “ex parte” (ex par-tay, but popularly, ex party) is adjective. Literally means “on behalf of”

 For example; An ex parte injunction is granted after hearing only one party and in case of great urgency. Latin meaning "for one party," referring to motions, hearings or orders granted on the request of and for the benefit of one party only.

 The most common ex parte hearing is requests for an emergency injunction of some sort where there simply isn’t time to notify the other party. An ex parte hearing almost always results in only a temporary ruling until the enjoined party can be served and a full hearing held.

 This is an exception to the basic rule of court procedure that both parties must be present at any argument before a judge, and to the otherwise strict rule that an attorney may not notify a judge without previously notifying the opposition.


 WHY USE EX PARTE PROCEEDING ?


 The rationale why ex parte proceeding was allowed because of a great urgency and unusual circumstances occurred. The application was inter alia in family disputes as below;


+ To provide the parties avenue to obtain temporary relief pending settlement of the case .For instance the power of court to restrain taking of child out of Malaysia


+ To ensure that the rights of the parties are protected. For instance in the claim harta sepencarian. The Plaintiff may apply for restraining order prohibiting the other party from disposing of the any jointly acquired property

+ To prevent continues assault / harm, For instance in fasakh case on the ground of assault. The Plaintiff may apply for restraining order pending trial.


 THE NATURE OF EX PARTE PROCEEDING IN RELATION WITH SIYASAH SYARI’IYYAH 


Ex parte proceeding shall be allowed because of great urgency and the unusual circumstances occurred. This means ruler can make a special law for the exemption from the natural justice base on legal principle “istihsan” (juristic preference)



 Definition of Siayasah Syariah in relation with the role of Ulil Amri. There is among of the scholar define Siyasah al Syariyyah in accordance with the role of ruler or ulil amr.


 Among of them are;-

+ The Shafii jurists perceived Siyasah Syariyyah as “a discretionary power given by the Shariah to the imam or those in power to give a consideration on the principle of maslahah in deciding any matters

 Ibn Taimiyyah, Siyasah Syariyyah is “actions taken by the ruler (al Raai’) or ulil amr in the interest of people (ummah).”

Dr. Abd. Rahman Taj defines Siasah Syariyyah as “rules and regulations set up by the government in the administration of state and people’s affairs which actually in conformity with the spirit and general principles of Shariah and would realize the ideal of society even if it is not being revealed in the Quran or the Sunnah


Who is ulil amr ? 

  al Quran, verse al Nisaa: 59, Allah Almighty says:


يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ

“Obey Allah and the Messenger and obeyed the Ruler from among you (Ulil amri)”


 Syeikh Syaltut define ulul amri as “those who are really wise be able to study the affairs of the ummah, able to recognize the importance of the ummah and eager to champion the interests of public.

 Al Mutawalli in his book “Mabadi’ al-Nizam al- Hukum fi al-Islam”, concluded that Ulul amri embodied two groups;


1. Ulul amri al Diini which consists of members of ijtihad and fatwa
2. Ulul amri al Dunniawi was a government that have legislative powers (legislative) and government (executive)


 Sheikh Khallaf in his book, Usul al Fiqh Wa Khulasah Tarikh al Tasyri’ defines the, words "Al Amri" is meant "business"

.
 Its covers the general form of religion and world affairs.

+ Ulul amri al Dunniawi consists of kings, chiefs and governors. While Ulul amri al Diini (religion) consists of members of ijtihad and fatwa members
.
+ Some members interpreted including Ibn 'Abbas said that Ulul amri in this verse is to scholars, while the other members interpreted was Umara' (leaders) or governors.

- What is clear from this commentary covers it all must obey them and given to each group

 Thus , the obedience to Ulul amri is not absolute and limited.

As Rasulullah (PbUH) says: "There is no obedience to creation in disobedience to God (al ma’siat)".
In another Hadith Rasulullah (PbUH) said; "If any of them (the authorities) commands you do not disobedience to God (al ma’siat), then you do not hear and obey.

 In The Legal Maxim (al-Qawa’id al-Fiqhiyyah) have stated that:


 بالمصلحة منوط الامام تصرف ;"The actions of the ruler or Imam should be bound by public affair (maslahat)." In general, methods and debates of this maxim are to include matters related to the management and Siasah Syariyyah.


 It is also related to the general rule in matters relating to governance and action against leaders of the people
 In general, there is no specific explicit nas that allowed or deny an ex parte proceeding but at least the references can be dealt with the case of Hindun binti Utbah,Hadis narrated by Aisyah; Hendun complaint to Rasulullah (saw) that her husband, Aby Sufyan was a miserly person. Upon hearing the complaint, without calling Abu Sufyan, Rasulullah (PbUH) asked Hendun to take from the property of Abu Sufyan what is “enough for herself and her children.”



 Ibnu Farhun al Maliki viewed that the wisdoms of judicial system are to lift disorder, to reject disaster, to deter cruelty, to help the oppressed people, to settle dispute, to promote benefit and to prevent harm. Thus if a case need to be decided urgently, the court may use its discretion to hear the case one sided in order to protect the interest and to prevent harm.


 EX PARTE PROCEEDING IN SYARIAH COURT


Ex parte proceeding was allowed and as an exception to the general rule; The law allows trial in the absence of the contesting party in:

Absence of parties subject to proof of due service ex parte interim application.Normally, the order sought is temporary in nature until the full settlement of the whole proceeding.

Jurisdiction Of Syariah Court 


 In Syariah Court at Federal Territories, Ex parte proceeding was provided under;
The jurisdiction to grant interim order was under Syariah High Court especially in case the application of injunction and hadhanah. This interim order is not allowed to be appeal. Interim application may be made ex parte in case one of urgency.


[1] Section 154(2) Syariah Court Civil Procedure (Federal Territories) Act 1998 (Act 585) And Rules;” An application for leave to execute may be made ex parte, but the Court may order service of the application on any party or person concerned”.

[2] Section 187(3) Syariah Court Civil Procedure (Federal Territories) Act 1998 (Act 585) And Rules,”An application under this Chapter may be made ex parte unless the Court otherwise directs or otherwise provided in this Chapter”

In practice, the court adopts the ex parte application in cases involving;
i. Temporally custody rights (hadhanah)
ii. Temporally maintenance for children
iii. Leave of wife / applicant to stay from the matrimonial house in case of sexual abuse or threats involving personal safety.
iv. An Injunction of harassment and assault
v. An injunction to dispose of property in dispute
vi. An Injunction to nullified and abstain any transactions to frustrating the claimant of maintenance
vii. Substitute service


 Procedures

Mode an ex parte application should support by affidavit;

An affidavit for injunction and an interim order as to hadhanah shall contain a clear and concise statement.

 Refer to Practice Direction No 10 Year 2006, give a direction for an application of interim order of hadhanah. The direction says, “All applications for ex parte interim order of hadhanah is not allowed unless with specific reasons. The parties may submit applications for temporary custody during the proceedings in main custody cases to court.”


- In case of hadhanah, “urgent" means relating to the welfare of the children such as schooling, food expenses or protect from any abuse, or harmfully, trespassing over children or wife
The content of interim order was clarifying with secure an additional requirement in Practice Direction No. 11 Year 2003:

-That any party involved (affected) by the right to seek a interim order in inter parte to revoke or change a interim order if the applicant for a interim order does not disclose or reveal any of the relevant facts;


- The dated in hearing inter parte to extended, altered or revoke the interim order shall be appointed within 30 days from the date of the interim order was issued;


- The applicant shall submit an interim order together with a copy of the application, certificate of urgency and affidavit that support their ex parte application to all parties affected by such interim order;


- Affidavit in supporting the application for ex parte interim order shall contain, among others, undertaking (akujanji) the applicant will pay any damages assessed on the loss to any party as a result of obtaining a interim order that should not be issued; and


- Application for ex parte interim order shall be supported by a certificate of urgency and signed by the respective applicant's lawyer syarie.


- Revisions to the above judgment and ex parte order are not allowed as long as the main case is still pending. The appellant shall file a Notice of Appeal on the main case. (Practice Direction No 9 Year2006)

` If a party to any cause or matter, set aside an order made ex parte, Judges shall then be heard (orally) and ordered the inter parte whether to set aside or continue the application. Court may order the ex parte order issued to the parties filed a particular application within 14 days.


 Case Study


Wan Puziah binti Wan Awang lwn. Wan Abdullah bin Muda & Others, An injunction order was allowed to stop defendant from making any transaction or withdrawal from Tabung Haji Fund on the ground that the subject matter (saving in Tabung Haji Fund) was an issue and the case was pending and may lead to frustrated the heirs from claimant the inheritance.


See JH (2000) 14 p.235


Fatimah Hj. Md. Eusof lwn. Wan Shahruddin Wan Mahmood. Shah Alam Syariah High Court decided that the injunction order made by ex-parte order had void after finish 30 days. Plaintiff got injunction order through ex parte proceeding on 24 Mac 2003 and sealed on 17 April 2003. Plaintiff doesn’t make any action to renew the injunction order. The Court held that injunction order had void on 24hb. April, 2003, start from 30 days after the court gives the order.

See JH XXII/I (1427H) p.17


 Haslinda Binti Alias lwn. Johdi Matthew Byrne @ Yahya Bin Abdullah.[

The Plaintiff filed an ex parte application for :

(1) Interim custody for the children
(2) A restraining order
(3) An order to refrain the Defendant from taking the children outside Malaysia


 The trial judge stated that the term ex parte is not defined by the statute and a general principle in all legal systems is that all parties should be given the right to be heard before disposition of their cases to ascertain justice for both sides. The law does not allow any cases to be heard ex parte but there are exceptions provided by the legal maxims.

 The judge was of the view that even though the court is not allowed to decide the case without hearing from both sides, there was an urgent need for the plaintiff to get the order ex parte due to the fact that the Defendant is the Philippine citizen and the police report lodged by the Plaintiff. If the application was served to the defendant it was scared that the defendant will take the children out of Malaysia before the proceeding begin. The judge said that the existence of urgency is the essence for the ex parte application.

See JH(1999) 13 p. 47


 Lailah lwn. Wan Firuz,

Plaintiff applies fasakh for reasons inter alia of habitually harassment and battery and unfair deal with plaintiff as a second wife. Plaintiff cannot stand any longer and exit from matrimonial house to avoid harmfulness for her. An ex parte application was granted to protect herself from any harm occurred by defendant. Defendant was order to keep a distance from plaintiff estimate 100 meters or any contact or meeting or leave together with plaintiff.

See Kes Mal Bil: 10002-014-08 Tahun 2001, Syariah Lower Court at Petaling District, Selangor.

 Pendakwa Syarie lwn. Mohamed bin Sabu and Others


 The Syariah High Court of Kelantan allowed an application of injunction to stop journalist to report the case to media, take a photography by camera, video or any other electronically medium while during the trial. This reason given to respect the court proceeding from manipulated and contempt of court to be issued toward defiant the injunction order.

 See (1997) 11 JH 61


CONCLUSION


Even though the basic principle is that the judge should hear from both sides, based on the principle of siyasah syariyyah, ex parte application can be entertained in order to protect the maslahah of both parties.
Ex parte application is based on the legal principle of istihsan and due to dharurah that is the alternatives to overcome the difficulties, hardship and to prevent oppression or harm.Instead of, ex parte proceeding still give an assurances and guarantee that parties to the disputes will be given their rights to ensure justice for the litigants.Therefore, ex parte proceeding is not against the objective of Syariah because the proceeding should be managed with due care to prevent unjust for the other parties.

YA Haji Nassir Abd Azizi(HMTS Putrajaya)
YA Muhammad Adib Hussain(HMTS Selangor)