QSM 457

Syariah Law

1.0

INTRODUCTION
Federal laws enacted by the Parliament of Malaysia apply throughout the
country. There are also state laws enacted by the State Legislative Assemblies which
applies in the particular state. The constitution of Malaysia also provides for a unique
dual justice system which are the secular laws (criminal and civil) and shariah laws.
Syariah law only apply to the Muslims. It is sacred law of islam as revealed by
Prophet Muhammad s.a.w and it is totally based on Gods commands on duties
towards Allah and relationship of one Muslim with another. Syariah deals with many
topics, including crime, politics, marriage contracts, trade regulations, religious
prescriptions, and economics, as well as personal matters such as sexual
intercourse, hygiene, diet, prayer, everyday etiquette and fasting. Adherence to
syariah has served as one of the distinguishing characteristics of the Muslim faith
historically.
Syariah tries to describe in detail all possible human acts, dividing them into
permitted (halal) and prohibited (haram). It subdivides them into various degrees of
good or evil such as obligatory, recommended, neutral, objectionable or forbidden.
This vast compendium of rules regulates all matters of devotional life, worship, ritual
purity, marriage and inheritance, criminal offenses, commerce and personal conduct.
It also regulates the governing of the Islamic state and its relations to non-Muslims
within the state as well as to enemies outside the state. Syariah influences the
behavior and worldview of most Muslims, even in secular states where it forms no
part of the law of the land.
Islam teaches that syariah, as Gods revealed law, perfect and eternal, is
binding on individuals, society and state in all its details. There are two sources of
syariah (understood as the divine law) which are the al-Quran and as-Sunnah. The
quran is viewed as the unalterable word of God. Much of the quran exhorts Muslims
to general moral values. Only 80 verses of the Quran contain legal prescriptions.
The concept of crime, judicial process, justice, and punishment embodied in
syariah is different from that of secular law. The differences between syariah and
secular laws have led to an on going controversy as to whether syariah is compatible
with secular democracy, freedom of thought, and womens right. In secular
jurisprudence, syariah is classified as religious law, which is one of the three major
categories that individual legal systems generally fall under, alongside civil law and
common law.

2.0 Meaning Of The Topic

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2.1

Divorce
A Muslim or Islamic divorce has different considerations and procedures as
compared to a divorce from civil marriage. Under Section 46 Jurisdiction of
Syariah High Court, Act 505 Administration Of Islamic Law (Federal Territories)
Act 1993 the Syariah Court in Malaysia has the jurisdiction to hear and
determine certain cases that concern marriage, divorce, and other related
matters. Hence, divorce applications for Muslim marriages will be heard by the
Syariah Court. The Syariah Court will apply Muslim law to the cases that it
hears.
There is the concept of talak, an Arabic word meaning to release or to
divorce. A husband can divorce his wife by pronouncing the talak. Practically,
it allows the husband to apply for a divorce as of right, meaning that he does
not have to prove anything to get one. In contrast, the wife who seeks a
divorce will be required to prove at least one of following: khuluk, breach of
taklik or fasakh. The exception is if she obtains the consent of her husband,
upon which the Court shall cause the husband to pronounce a divorce. A taklik
is a conditional marriage stipulation. An example of such a stipulation would be
the conditions cited by the husband upon contracting a marriage, and which
can be found in the Marriage Certificate. In her application for divorce, the wife
will have to show that the husband breached the taklik. Where there is a
written taklik made at or after the marriage, the Syariah Court will examine the
written taklik. It will then confirm the divorce if it decides that the divorce is
valid in accordance with Muslim law.

2.2

Mutaah
Muta'ah is a form of payment that describe appreciation to the former wife
who has served for her husband and children during the marriage. Section 2 of
the I

slamic Family Law (Federal Territories) Act 1984 also states that the

Muta'ah is a consolatory gift given in terms of Islamic Law to a divorced wife.

After the couple was declared divorced wife must be filed to the court,
demanding Muta'ah stating the amount of perceived relevance. Next, wife
must prove to the court that her ex-husband is a man who can afford to pay
the fees demanded Muta'ah.Muta'ah is prescribed for men to women who
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have been divorced for a supply to ease their burden caused by the separation
and start a new life without her husband. If the wife is Nusyuz,she cannot get
Mutaah.

2.3

Nusyuz
Nusyuz means rebellious. The wife nusyuz is the wife who betrays her
husband by denying obedience to the husband is required by Allah SWT with
no reason required to Islamic law as not obeying the husband or out of the
house husband without his consent or anything else.

3.0

Explanation Case
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The plaintiff (Rita Ruhani) and the defendant (Aidil Zafril) were married on February
2008 and on 4 August 2013, the defendant pronounced talaq via whatsapp to the
plaintiff. During the duration of the marriage, the plaintiff and the defendant were
blessed with two sons. When the divorce was confirmed by the Syariah Lower Court
of Seremban, Negeri Sembilan on 5 September 2013, no order for the wife's
maintenance arrears was recorded. Hence, the plaintiff filed the present claim for an
order for the plaintiff's maintenance arrears in the sum of RM102,000 from January
2012 to August 2013. The main issues to be considered by the court were (a) whether
there were arrears as to the wife's maintenance or otherwise; (b) whether the
defendant paid the maintenance to the plaintiff or otherwise; and (c) whether costs
awarded were warranted.

3.1

Issues Case
By study the case, the court find out 4 main issue that have to focus on and discuss
to determine the result for the case.
a.
b.
c.
d.

3.1.1

Whether the court have a right to listen, talks and give a decision on the case.
Whether there were arrears as to the wife's maintenance or otherwise;
Whether the defendant paid the maintenance to the plaintiff or otherwise
Whether costs awarded were warranted.

The power of court

Decision on the case to get the mutaah. The power of the court on the claim
made by plaintiff is refer to s 61(3)(b)(iii), Enakmen Pentadbiran Agama Islam
(Negeri Selangor)(Pindaan) 2015 ('EPAIS 2015'). Plaintiff have been confirm
and declare to be as Selangor resident and meet the regulation and rules of ss
2 dan 4 EUUKIS 2003
seksyen 2: 'bermastautin' ertinya tinggal tetap atau pada
kelazimannya bermukim dalam sesuatu kawasan yang tertentu
seksyen 4: 'Kecuali sebagaimana yang diperuntukkan dengan nyata
selainnya, Enakmen ini terpakai bagi semua orang Islam yang tinggal
dalam Negeri Selangor dan bagi semua orang Islam yang
bermastautin dalam Negeri Selangor tetapi tinggal di luar Negeri itu'

From ss 60 dan 70 Enakmen Undang-Undang Keluarga Islam (Negeri

Selangor) 2003 ('EUUKIS 2003') which discuss detail about claim and mutaah

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seksyen 60 Kuasa mahkamah Memerintah Nafkah Bagi Isteri Dan Efek
Nusyuz
1)

1.
1.
1.

Tertakluk kepada Hukum Syarak mahkamah boleh memerintahkan

seseorang lelaki membayar nafkah kepada isteri atau bekas isterinya.
1)
Tertakluk kepada Hukum Syarak dan pengesahan mahkamah, seseorang
isteri tidaklah berhak mendapat nafkah apabila dia nusyuz atau enggan
dengan tidak berpatutan menurut kemahuan atau perintah sah
suaminya, iaitu, antara lain:
apabila dia menjauhkan dirinya dari suaminya;
apabila dia meninggalkan rumah suaminya bertentangan dengan kemahuan
suaminya; atau
apabila dia enggan berpindah bersama suaminya ke satu rumah atau tempat
lain, tanpa apa-apa sebab yang sah mengikut Hukum Syarak.
1

1)

Selepas sahaja isteri itu bertaubat dan menurut kemahuan dan perintah
sah suaminya, maka isteri itu tidaklah lagi menjadi nusyuz.

seksyen 70 Menuntut Tunggkan Nafkah

2)

2)

Tunggakan nafkah yang tak bercagar, boleh dituntut sebagai suatu

hutang daripada pihak yang mungkir itu dan, jika tunggakan itu
terkumpul kena dibayar sebelum suatu perintah penerimaan dibuat
terhadap pihak yang mungkir itu, tunggakan itu boleh dibuktikan dalam
kebankrapannya dan, jika tunggakan itu terkumpul kena dibayar sebelum
dia mati, tunggakan itu hendaklah menjadi suatu hutang yang kena
dibayar dari harta pusakanya.
Tunggakan nafkah yang tak bercagar yang terkumpul kena dibayar
sebelum orang yang berhak kepadanya itu mati boleh dituntut sebagai
suatu hutang oleh wakil diri di sisi undang-undang orang itu.

From the law, the court is clearly have right to listen, talks, and give a decision
on the case claim by plaintiff.

3.1.2

Whether there were arrears as to the wife's maintenance or otherwise

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Plaintiff never been accused as nusyuz by any court. When the case brought
to court, plaintiff agree that the defendant already accused her to be nusyuz
and rujuk but the case reject by plaintiff. Defendant said that the plaintiff is
nusyuz even she never been acussed before. During the hearing, lawyer
defendant said she neglect his husband and are not eligible to claim mutaah.
Lawyer on behalf plaintiff said, she never leave his husband or the house in
Challis Damansara but defendant move out from the house without any
notification and explaination. He bring his thing without the knowledge of
plaintiff. Reason that be given is not concrete where plaintiff is refuse to move
out together but the truth is, the defendant move without telling anything,
without any discussion, even give the address. Defendant prove the situation
is vice versa by provide a video in a CD which claim that plaintiff know that
defendant have provide a house in usj one avenue is rejected by court.
Lawyer of plaintiff said that video is not valid and clearly said that plaintiff was
not know anything about the address.

According to the statement and refer the past case, the court satisfied to
decide that plaintiff is not nusyuz. Defendant misconceived that the plaintiff is
nusyuz. Plaintiff is remain as a wife without nusyuz and she qualify to get
mutaah from the defendant. The court satisfied with the claim where plaintiff is
disagree with negligence of defendant to give nafkah.

The court must study on 2 aspect before decide the claim .

1a)

dan the amount of nafkah

1b)

capability of defendant to provide

3.1.2.1 The needs of nafkah

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In this case, plaintiff claim his unpaid nafkah for 20 month period start from
defendant leave their house on January 2012 until the divorce on august
2013. This is the amout of the claim
Bil.

Perbelanjaan

Harga x 20 bulan (Purata)

Jumlah

1.

Makan-minum

RM1,500 x 20 bulan

RM30,000

2.

Bil-bil utiliti

RM600 x 20 bulan

RM12,000

3.

Pakaian dan keperluan RM500 x 20 bulan

RM10,000

diri
4.

Kos pengangkutan

RM1,000 x 20 bulan

RM20,000

5.

Sewa rumah (3,000/2= RM1,500 x 20 bulan

RM30,000

RM1,500)
JUMLAH

RM102,000

Plaintiff dann defendan married on 25 february 2008 and they divorce

approximately 20 month on 4 august 2013. The claim of unpaid nafkah period
is start from January 2012 until julai 2013 which is 19 month only. 4 of august,
they already divorce, so the unpaid nafkah after divorce is classified as nafkah
iddah. The plaintiff must prove the all the needs and nafkah that need to paid
because the claims is made after the divorve. Every cent that the plaintiff ask
is discuss and been hearing in the court one by one. A prove like resit, the bill
and all her maintainace must be clear and value must be logic and used to be
responsibility of the defendant. in short, the process on determine the amount
for example is Plaintiff claim that she need rm50 a day for breakfast rm10,
lunch rm15, tea time rm10, and dinner rm15. She claim that the amount is
used to paid by defendant. she prove it by provide the full resit of her
expenditure for a month which RM1,896.56. after the hearing, the court
decide the amout of rm40 a day which breakfast rm10, lunch rm15 and dinner
rm15.the cost for a month is rm1200 and for 19 month, it rm22800.another
things she ask is utility bill for rm600 a month.

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She claim that she need rm 150 for water bill, 300 for electric bill and 150
for astro bill. The defendant agree with the electric bill but disagree with
water bill and said that only for rm50 amonth. He also said astro bill is
not his responsibility. But the plaintiff come out with bill and a lot of
arrears and the court agree that claim is equivalent with the needs. Astro
bill subscribe is before they were divorce and when he move out, he not
cancel it. The court satisfied on electric bill RM5,884, water bill RM2,877
and astro bill RM2,619, all sums up to 19 month which is RM11,380.

3.1.2.2 The cabapility of the defendant to award the nafkah

Plaintiff explain defenedant have a career and salary that can manage to paid
all the mutaah she ask for. When and after the divorce, he as professional
footballer for football administration Malaysia and jdt under Persatuan Bola
Sepak Negeri Johor (PBNJ). As profesionalfootabller, he have a high income,
where he said he got rm50000 a month based his contract as player for jdt
and fam. Before jdt, he play for atm for rm25000 a month. He afford to buy
Mercedes CL S350 and motorcycle Ducati Monster. Defendant claims that the
salary is rm12000 when he play for atm and rm15000 a month and said the
Mercedes is provided by jdt. The court satisfied said that he can afford to
award the nafkah by the salary and the car he have.

3.1.3

Whether the defendant paid the maintenance to the plaintiff or otherwise;

Plaintiff explain that defendant fail to provide nafkah for her start from the day
he left the house until he divorce plaintiff. A few payment is paid but only for
the sake of his child only and even not enough. Plaintiff have to add his own
money and claim that defendent never leave any money or valuable thing to
be used as nafkah on that time. When the court is held, plaintiff give statement
that from January 2012 until august 2013 that he a few times bank in the
money into maybank account. Plaintiff said defendant did bank in but not
consistent and not clear how much. Defendant fail to give prove and have
some technical issue to proof he has bank in. Only a few transcation is
recorded and was present and accept by court

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2a)

sebanyak RM3,000 pada bulan Jun 2012 (D5);

2b)

sebanyak RM2,000 pada bulan Julai 2012 (D6);

1c)

sebanyak RM2,000 pada bulan Disember 2012 (D9);

1d)

sebanyak RM2,000 pada bulan Januari 2013(D10); dan

1e)

sebanyak RM2,000 pada bulan Februari 2013 (D11).

Plaintiff disagree and said the money is used for the child. It not enough and
with the proof, the court satisfied that the amount of money bank in by
defendant is rm21000 from January 2012 until julai 2013 is used not for
plaintiff maintainance but for the nafkah on behalf her child. For that reason,
the defendant have to responsibility to settle down nafkah which is RM68,530.

3.1.4 Whether costs awarded were warranted

Plaintiff claims that the cost to get the lawyer is must be provide by the
defendant. defendant as a responsible husband must to cover all the expense
to get the lawyer and the cost for her to come to the court. Defendant reject
the plaintiff claims on april 7 2014. After the hearing, the court decide and
approve that there is unpaid nafkah for 19 month start from January 2012 until
4 august 2013 which is rm68530. In order to get her right on nafkah, plaintiff
have to fail the case on 14 dicember 2013 and the case is not settle until
2016. Plaintiff also have a difficulty to get a lawyer to help her get his right. The
court decide that the defendant have neglect his responsibility and create the
problem of unpaid nafkah with no nusyuz act from the plaintiff. By looking from
the situation, the court satisfied that the request from plaintiff is costs awarded
were warranted and defendant must cover all the expenses on the legislation
cost that have been get by plaintiff to get the case to the court.

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3.2

The Principle applied by the court

3.2.1 Al-Quran
The court made decision by discuss and refer to a lot of sources. Among of the
sources is al-quran. The main sources for the muslim beside the hadith. In this
case, clearly quran state that the needs to award nafkah is responsibility of the
husband.
As a husband in islam, he have a big responsibility. Nafkah is the among his
responsibility and it clearly said in the Quran.
Maksudnya: Kaum lelaki itu adalah pemimpin dan pengawal yang
bertanggungjawab terhadap kaum perempuan, oleh kerana Allah telah
melebihkan orang-orang lelaki (dengan beberapa keistimewaan) atas orangorang perempuan dan juga kerana orang-orang lelaki telah membelanjakan
(memberi nafkah) sebahagian dari harta mereka ... (An-Nisa': ayat 34)
Maksudnya: Hendaklah orang yang mampu memberi nafkah menurut
kemampuannya dan sesiapa yang di sempitkan rezekinya, maka hendaklah
dia memberi nafkah dari apa yang diberikan Allah kepadanya (sekadar yang
mampu); Allah tidak memberati seseorang melainkan (sekadar kemampuan)
yang diberikan Allah kepadanya. (Orang-orang yang dalam kesempitan
hendaklah ingat bahawa) Allah akan memberikan kesenangan sesudah
berlakunya kesusahan (At-Talaq:7)
Maksudnya: Para ibu hendaklah menyusukan anak-anaknya selama dua
tahun penuh, iaitu bagi yang ingin menyempurnakan penyusuan. Dan
kewajiban ayah memberi makan dan pakaian kepada para ibu dengan cara
yang makruf. Seseorang tidak dibebani melainkan menurut kadar
kesanggupannya. Janganlah seorang ibu menderita kesengsaraan karena
anaknya dan juga seorang ayah karena anaknya, dan waris pun berkewajiban
demikian ... (Al-Baqarah: 233)

The court refer the legislation of the state of Selangor. It explain right and
power to the judges to decide on the case, the procedures and the right as
plaintiff and defendant.
Legislation referred to
Enakmen Keterangan Mahkamah Syariah (Negeri Selangor) 2003ss 17,18,
45,72,73,74,75,78
Enakmen Pentadbiran Agama Islam (Negeri Selangor) (Pindaan) 2015 s 61.
Enakmen Tatacara Mal Mahkamah Syariah (Negeri Selangor) 2003 ss
222,244

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Enakmen Undang-Undang Keluarga Islam (Negeri Selangor) 2003 ss

2,4,60,62
From ss 60 dan 70 Enakmen Undang-Undang Keluarga Islam (Negeri
Selangor) 2003 ('EUUKIS 2003') which discuss detail about claim and mutaah
seksyen 60 Kuasa mahkamah Memerintah Nafkah Bagi Isteri Dan Efek
Nusyuz

3)

2.
2.
2.

Tertakluk kepada Hukum Syarak mahkamah boleh memerintahkan

seseorang lelaki membayar nafkah kepada isteri atau bekas isterinya.
3)
Tertakluk kepada Hukum Syarak dan pengesahan mahkamah, seseorang
isteri tidaklah berhak mendapat nafkah apabila dia nusyuz atau enggan
dengan tidak berpatutan menurut kemahuan atau perintah sah
suaminya, iaitu, antara lain:
apabila dia menjauhkan dirinya dari suaminya;
apabila dia meninggalkan rumah suaminya bertentangan dengan kemahuan
suaminya; atau
apabila dia enggan berpindah bersama suaminya ke satu rumah atau tempat
lain, tanpa apa-apa sebab yang sah mengikut Hukum Syarak.
2

2)

Selepas sahaja isteri itu bertaubat dan menurut kemahuan dan perintah
sah suaminya, maka isteri itu tidaklah lagi menjadi nusyuz.

seksyen 70 Menuntut Tunggkan Nafkah

4)

4)

Tunggakan nafkah yang tak bercagar, boleh dituntut sebagai suatu

hutang daripada pihak yang mungkir itu dan, jika tunggakan itu
terkumpul kena dibayar sebelum suatu perintah penerimaan dibuat
terhadap pihak yang mungkir itu, tunggakan itu boleh dibuktikan dalam
kebankrapannya dan, jika tunggakan itu terkumpul kena dibayar sebelum
dia mati, tunggakan itu hendaklah menjadi suatu hutang yang kena
dibayar dari harta pusakanya.
Tunggakan nafkah yang tak bercagar yang terkumpul kena dibayar
sebelum orang yang berhak kepadanya itu mati boleh dituntut sebagai
suatu hutang oleh wakil diri di sisi undang-undang orang itu.

There is no fix number or exact amount cost for the nafkah. The amount is
based on husband capability and based on the need of the wife. It clearly
written in Fikah Mazhab Syafie Jld 4, hlm 941
Nafkah yang mesti diberikan kepada isteri mempunyai kadar tertentu.
Walau bagaimanapun, jumlah dan jenisnya berbeza berdasarkan
kemampuan suami.

The amount of nafkah must be measure by the capability of the husband from
the salary he earn.

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s 62 EUUKIS 2003 said that:

Pada menentukan jumlah sesuatu nafkah yang hendak dibayar,
mahkamah hendaklah mengasaskan pentaksirannya terutama sekali
atas kemampuan dan keperluan pihak-pihak itu, dengan mengira
kadar nafkah itu berbanding dengan pendapatan orang yang
terhadapnya perintah itu dibuat.

3.2.2

Hadis
The second main source of islam religion is hadith. It a source that complete
the quran. With the combination this source, help the judges to conduct the
case with not enough prove.
The court must study the claim made by plaintiff to prove it true by plaintiff and
defendant. the process to prove on case like this is by give a statement by
swear in the name of god. This method is clearly show by hadith by
diriwayatkan oleh 'Alaqamah bin Wa-il bin Hujr daripada bapanya yang
berkata, sebagaimana yang dimuatkan di dalam Sunan Al-Tarmizi, Jld 3, hlm
625 seperti berikut:
Yang bermaksud: Seseorang lelaki dari Hadramaut dan seorang lelaki
dari Kindah telah datang menemui Rasulullah SAW, lalu lelaki
Hadramaut berkata:'Wahai Rasul, sesungguhnya lelaki ini (lelaki dari
Kindah ini) telah mengambil tanah kepunyaan saya' Kemudian lelaki
dari Kindah itu berkata: 'Tanah itu adalah kepunyaan saya dan dia
tidak berhak ke atas tanah itu'. Rasulullah SAW bertanya kepada
lelaki Hadramaut: 'Adakah kamu mempunyai bukti?' Lelaki
Hadramaut menjawab: 'Tidak'. Rasulullah SAW bersabda kepada
lelaki Kindah: 'Kamu mesti bersumpah'. Mendengar sabda Rasulullah
SAW itu lantas lelaki Hadramaut berkata: 'Wahai Rasulullah,
sesungguhnya lelaki dari Kindah ini buruk perangainya, dia tidak
bertanggungjawab atas perkara yang disumpahkannya dan dia juga
tidak menjaga dirinya dari sesuatu perkara'. Lalu Rasulullah SAW
bersabda: 'Kamu tiada pilihan melainkan melalui cara sedemikian'.

The court also refer on the hadith from the Fiqh As-Sunnah, Jld 3, hlm 323
written by Sayyid Sabiq that have been recorded by aishah ra:

Bermaksud: Hindun bt Utbah berkata: Wahai Rasulullah, Abu Sufian

adalah seorang lelaki yang bakhil dan tidak pernah memberikan aku
harta yang mencukupi untuk aku dan anak aku melainkan harta yang
aku ambil tanpa pengetahuannya. Rasulullah SAW bersabda:
Ambillah (harta Abu Sufian) apa yang mencukupi untuk kamu dan
anak-anak kamu dengan baik. Hadis ini menunjukkan wajib
membiayai nafkah isteri dan ia dinilaikan dengan kecukupannya
sebagaimana yang telah dijelaskan. Wajib ke atas bapa membiayai

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nafkah anak selain ibu dengan kadar yang mencukupi untuk mereka
dan nafkah dengan cara yang sepatutnya. Isteri boleh mengambil
sendiri nafkahnya tanpa diketahui oleh suami jika suami tidak
memberi ataupun ia tidak mencukupi.

3.2.3

Books
a. Abdul Karim Zaidan, 1995M-1415H, Nizam Al-Qada' Fi Syari'ah AlIslamiyyah, Cetakan 3, Beirut Dar al-Basyir
b. Abi Al-Hassan Ali bin Muhammad bin Habib Al-Mawardi, 1989, Kitab
Al-Ahkam Al-Sultaniyyah Wa Al-Wilayah Al-Diniyyah, Cetakan 1,
Kuwait: Maktabah Dar Ibnu Qutaibah
c. Abi Bakr Othman bin Muhammad Syatha Al-Damyati Al- Bakr, I'anat
Talibin, Juzu' 4, Beirut-Lebanon: Dar Al-Kutub Al-Ilmiyah
d. Abdul Rahman Al-Jaziri, Al-Fiqh 'Ala Mazahaib Al-Arbaah (terjemahan
HM Yusuf Sinaga, HM Abdurrahaman Saleh Siregar dan H Muhammad
Zuhirsyan, Fiqh 4 Mazhab, 2001, Juzu' 4, Johor Bahru: Jahabersa
e. Abdul Wahab Qallaf, Al-Asbah Wa An-Nadhair Fi Qawaid Wa Furu'ie
f.

As-Syafie, Juzu' 1, Beirut Dar Al-Kitab Al-Ilmiah

M Hedaya, 1975, A Commentary On the Mussulman Laws,
Terjemahan Charles Hamilton, Lahore: Premier Book House

From book, it serve a complete review on the law, the situation, or full
explaination on particular or specifically things. Books also contain some law
that have been discuss among the ulama, the perspektif on islam such as
mazhab.
Before the court decide, the court must know the concept of nafkah for wife.
According to Kamus Istilah Fiqh, hlm 23 said that:
'nafkah' atau perkataan asalnya 'infaq' ialah pemberian seseorang
sama ada berbentuk makanan, pakaian, tempat tinggal atau
ketenteraman serta kesenangan hidup (nafkah batin) kepada
seseorang disebabkan faktor perkahwinan, kekeluargaan dan
pemilikan
hamba
bergantung
kepada
kemampuan
dan
kesesuaiannya. Ada lima jenis nafkah, iaitu nafkah manusia kepada
dirinya sendiri, nafkah usul (ayah atau datuk) kepada furu' (anak atau
cucu), nafkah furu' kepada usul, nafkah suami kepada isteri dan
nafkah lain.

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Nafkah is supply of the necessaries of life for a person where all the thing that
needed to keep thrive in life which is food, cloth and a place to stay (house)

3.2.4

The past case

Cases maybe same or slightly different is refer to make the decision. The past
decision on the case can be refer and follow by the court or not.
a. Azilawati bt Jusoh lwn Norashid bin Jeran (Kes Saman No 10300-0280153 Tahun 2013) (unreported), HC (refd)
b. Fakhariah Lokman lwn Johari Zakaria [2004] CLJ (Sya) (refd)
c. Juliah Abdullah lwn Omar Charles Abdullah [2011] 1 CLJ (Sya) (refd)
d. Linah bt Giason lwn Muhammad Fairuz bn Zainol (Kes Saman No
10300-026-0312 Tahun 2014) (unreported), HC (refd)
e. Norizam bt Mohd Lazim lwn Halim Azman Hj Sulaiman

JH 10 (1)

(refd)
f. Roslan bt Abd Ghani lwn Zulkifli JH 6 (2) (refd)
g. Rooselawati bt Hussein lwn Syed Farouk Azlan bin Syed Abdul Aziz
JH 36 (1) (refd)
h. Shasha Farina bt Mohd Shapie lwn Mustaffa Kamal bin Basir Ahmad
i.
j.

(Kes Saman No 10300-023-0390 Tahun 2014) (unreported), HC (refd)

Siti Hasnah Jantan lwn Saharum Shariff [2013] 1 CLJ (Sya) (refd)
Siti Nur Farhana Al-Akiti lwn Idral bin Hj Ariffin (Kes Saman No 10300025-0512 Tahun 2012) (unreported), HC (refd)

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Syariah Law

3.3

Held and Findings

After the court examined and satisfied with all the papers of the cause, the evidence
and arguments of the parties, then to be judged as follows:
a. Court approved the plaintiff's claim of arrears of maintenance under s 70
Enakmen Undang-Undang Keluarga Islam (Negeri Selangor) 2003;
b. The court decide that unpaid plaintiff arrears start from January 2012 to
August 2013 amounted to RM68,530;
c. The court decide that the cost for legislation is must be cover by the defendant
d. The court decide that the payment for term 3 and 4 have to be done in 45 day
after the court order issued

Held, allowing the claim with costs:

1. The court was satisfied that there was no conviction of nusyuz on the plaintiff by any
Syariah Courts in Malaysia. The court was also satisfied that whatever regarded as
nusyuz by the defendant was a wrongful assumption as it was not referred to the
judge and/or the court for an order for the declaration of nusyuz against the plaintiff.
Therefore, the plaintiff remained as wife that was never convicted for nusyuz and
hence, the plaintiff was entitled to a wife's maintenance from the defendant during the
duration of their marriage.
2. Based on five portions of the types of requirements for maintenance claimed by the
plaintiff's in this case, the court had allowed the plaintiff's claim for meals costs in the
sum of RM22,800, utilities costs in the amount of RM11,380, clothing and basic
necessities in the amount of RM5,850 and residential costs in the amount of
RM28,500 which totalled up to RM68,530. Next, based on the defendant's monthly
salary and possession of luxurious cars, the defendant was someone who was able
to pay the maintenance of the plaintiff who was his wife.
3. The money given by the defendant in the amount of RM21,000 in January 2012 until
July 2013 was used by the plaintiff for their sons and not as her maintenance.
Therefore, the defendant was still liable to pay for the plaintiff's maintenance arrears
in the sum of RM68,530.
4. Based on the court's decision in ruling that there were arrears for maintenance by the
defendant to the plaintiff; and the fact that the plaintiff had to file this action and incur
a hefty cost to engage the service of a syarie lawyer, the court held that the plaintiff
ought to awarded a certain cost.
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QSM 457
Syariah Law

4.0

Conclusion
The Islamic way of life not only assures happiness and satisfaction of an
individual but the society as a whole benefits by implementing the laws of Shariah.
Since the society consists of families and families come into being by matrimonial
relationships it is necessary that this basic unit of society is properly understood and
protected from all that threatens its existence.
Muslims consider that syariah is the Law of Allah (God) which is considered divine
and immutable and can never be changed or amended by any means. Hence,
syariah is still clinging to the ancient 7th century barbaric justice system. Because of
this fact, almost anywhere this Syariah is being established as the countrys ruling
constitution, world can immediately witness exact face of despotic, barbarian, and
totalitarian Islamic rule to all of the Islamic nations. Imposed Syariah law
immediately becomes the true nightmare for the general public.
In the modern world, all the Islamically (Syariah based) ruled nations such as Saudi
Arabia, Iran, Talibani Afghanistan, Sudan, Northern part of Nigeria, Somalia, Yemen,
and some other Arab nations are practicing the same Syariah law with some minor
variations country to country, but basics are the same, they all are ruling their nation
by Allahs law. Also, Afghanistan, Pakistan, and some other Arab nations like Kuwait,
Qatar, Abu Dhabi, Arab Emirate etc are practicing Syariah in variable status country to
country. But, main preambles of Sharia law and their sources remain the same.
Therefore, all those false claims by most Muslim scholars and Islamic apologists are
plain lies and cheating about the ugly face of Sharia-based modern nations such as
Saudi Arabia, Iran, Sudan or Somalia. All these hypocritical western-living Islamic
apologists are hell-bent to destroy western civilization from within. Gullible westerners
and politically Correct western politicians should never be fooled by the utter
deceptions and lies routinely and deliberately spewed by all the western-living
Islamists.

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