Emel seseorang kepada saya pada suatu masa dahulu.

Masa saya kecik-kecik dulu,mak selalu sangat suruh saya habiskan belen-belen( sisa-sisa) nasik yang dia makan ...dan pagi-pagi sebelum pergi sekolah,mak akan tuangkan air teh untuk saya minum itu dan macam biasa,.mesti ada sikit belen ... tapi taklah everytime secara puratanya seminggu sekali mesti ada mak suruh buat macam itu ...Dan sampailah saya dah besar panjang nie pun situasi ni still berjalan ....either belen makanan mak atau abah ... tapi kalau belen makanan anak-anak memang jadi satu kepantangan bagi mak atau abah untuk habiskan... kami kena habiskan sendiri atau akan dihabiskan oleh adik beradik yang lain ... samada kami perasan atau tidak ....so satu hari itu tergerak nak tanya pasal isu ini kat mak ...

Akhirnya mak dedahkan bahawa memang purposely dia buat macam itu sebab itu petua yang dia dapat dari arwah mak mentua dia sendiri ...arwah tok perempuan kami lah sebelah abah ...mak kata,..supaya hati anak-anak sentiasa melekat kat mak bapak...dan saya sendiri akui kesannya .....makin umur kita meningkat,hati kita senantiasa belas tengok mak bapak kita yang makin tua itu..Kalau kena marah ke kena tengking ke memang kami adik beradik diam membisu..jer lah namanya nak menjawab balik memang tak dak walaupun kita tahu yang kita betul dan mak pesan,….dah ada anak sendiri esok ...jangan sekali-kali makan lebihan makanan anak... samalah ceritanya ..dan mak kata jugak, pagi-pagi jumaat masa dia bancuh air untuk kami semua,dia akan selawat 3 x dan berdoa semoga kami selamat pergi dan selamat balik ...dan guru saya pesan, antara kesan terbesar bagi ibu bapa yang tidak menunaikan solat maghrib ialah,mereka- mereka ini akan Allah cabut rasa hormat anak terhadap mereka ... solat berjemaahlah dengan anak-anak tiap kali waktu maghrib ... kalau ada lebih dari sorang anak,suruh sorang azan dan sorang Qiam ... kemudian berganti-ganti bacakan doa lepas solat... ini yang kami sekeluarga amalkan sampai sekarang ...

Saya personally memang cukup malu kalau tak sempat solat jamaah maghrib dengan mak abah secara praktiknya,inilah yang paling paling paling berkesan sekali ....tak caya try buat ...solat jamaah dengan anak-anak tiap kali maghrib .... dapat semua waktu lagi baik ...sangat besar 'rahsia' dan peranan dapur rupa-rupanya. ..dan jugak kesan solat jamaah walau hanya bagi waktu maghrib.

"Apabila kita kejar dunia, dunia akan lari; tetapi apabila kita kejar akhirat, dunia akan mengejar kita". Just to ambil iktibar untuk mendidik diri & family…Usia dunia sudah terlalu hampir ke penghujungnya, terlalu! So,it's good if we can remind each other because in Rasulullah's last sermon,baginda pun did mention that all those who listen to him (on shall pass on his words to others,and those to others again; and may the last ones understand his words better than those who listen to him directly...Yang baik datang dari Allah & yang kurang itu is from my weaknesses. Do impart this knowledge; you'll lose nothing. Wallahu A'lam... Terima Kasih, 

Pemakaian Kaedah-Kaedah Fiqh Di Dalam Memutuskan Sesuatu Kes.

DEFINISI KAEDAH FIQH (al-Qawa `i dul al-Fiqhiyyah)

Perkataan “Al-Qawa`id” adalah kata jamak “al-qa’idah”, yang bermaksud prinsip-prinsip. Perkataan “fiqhiyyah” berasal dari perkataan “al-fiqh” yang bererti “Al-Fahmu” yang bermaksud kefahaman. Al-Raghib al-Asfahaniy dalam al-Mufradat Fi Gharib al-Quran berpendapat “kaedah” dari sudut pengertian bahasa bermaksud asas dan ia merupakan asas sesuatu dan asalnya sama ada ianya berbentuk Hissi atau dapat dilihat oleh pancaindera seperti asas rumah ( قواعد البيت ) dan juga berbentuk maknawi atau tidak dapat dilihat seperti asas agama ( قواعد الدين) Al-Qawa`id is the plural of al-qa`idah , which means principles. ⁷ The word fiqhiyyah originated from the word al-fiqh which means al-Fahmu that is understands.. Sebagaimana firman-firman  Allah di bawah :

واذ يرفع ابراهيم القواعد من البيت واسماعيل

Bermaksud : “Dan (ingatlah) ketika nabi Ibrahim bersama-sama dengan anaknya Nabi Ismail meninggikan binaan asas-asas (tapak) Baitullah (kaabah) itu”.

                                                فاتي الله بنيانهم من القولعد

Bermaksud: “Allah binasakan bangunan (rancangan jahat) mereka dari asas-asasnya.

Al-Zamaksyari dalam tafsir al-Kasysyaf pula berpendapat pengertiannya dari sudut bahasa adalah bermaksud asas dan asal kepada apa yang di atasnya. Ia juga bermaksud asas rumah dan asas-asas yang lain. Dari segi pengertian istilah pula, ulama usul fiqh mendefinisikannya sebagai hukum kulli atau bersifat umum yang dipraktikkan di atas semua hukum juz’i untuk mengetahui hukum daripadanya. Sebagai contoh al-amr ( الأمر) atau suruhan asasnya membawa erti wajib. Menurut Taj al-Din al-Subky, kaedah menurut istilah :

(الأمر الكلي الذي ينطق عليه جزئيات كثيرة تفهم احكامها منها)

Bermaksud: Sesuatu kaedah kulli atau umum tang bersesuaian dengan juz’iyyah atau bahagian-bahagiannya yang banyak yang mana daripadanya diketahui hukum-hukum juz’iyyah.

Thus the term al-Qawa`idul al-Fiqhiyyah literally defined as the principles pertaining to the legal ruling (hukum ). <sup>8</sup> In theoretical definition, legal maxims are theoretical abstractions in the form usually of short epithetic statements that are expressive, often in a few words, of the goal and objectives of Shariah and consist mainly of statement of principles derived from the detailed reading of the rules of fiqh on various themes. <sup>9</sup>Kesimpulannya, istilah “al-Qawa`idul al-Fiqhiyyah” didefinisikan menurut bahasa sebagai dasar-dasar yang berkaitan dengan masalah hokum. Dari sudut pengertian istilah pula, kaedah fiqh bermaksud prinsip-prinsip fiqh yang bersifat umum dalam bentuk nas pendek yang mengandungi hukum umum yang sesuai dengan bahagian-bahagiannya. Contohnya ialah lafaz kaedah: الضرر يزال bermaksud bahaya mestilah dihapuskan.

Lantaran itu, ilmu yang berkaitan dengan kaedah fiqh merupakan perkara yang penting dan utama dalam ilmu-ilmu Islam serta berada di kedudukan yang penting dalam fiqh Islam. Menurut Mustafa al-Zarqa' ketika membahas tentang hukum kaedah fiqh menyebut meskipun kaedah fiqh  adalah  prinsip-prinsip umum tetapi memainkan peranan yang penting dalam ilmu fiqh. Kaedah  ini telah berjaya menyelesaikan sebahagian besar hukum fiqh (ahkam) yang mana tidak ada sumber hukum yang jelas di dalam al-Quran dan al-Sunnah. Penguasaan ilmu ini sangat penting kerana ianya signifikan dengan ilmu fiqh dan membantu ulama untuk mengetahui secara terperinci berkaitan prinsip-prinsip syariah dan fiqh.

JENIS-JENIS KAEDAH FIQH

Jenis-jenis kaedah fiqh yang masyhur dikalangan ulama’ fiqh terbahagi kepada tiga jenis kaedah yang utama iaitu:

i)             Kaedah am iaitu kaedah umum yang merangkumi lima kaedah asas yang dipersetujui oleh jumhur ulama’. Antara kaedah-kaedah tersebut ialah:

a)    Setiap perkara dinilai berdasarkan niat  (الأمور بمقاصدها)

b)   Keyakinan tidak hilang dengan keraguan (اليقين لا يزال بالشك)

c)    Kesukaran membawa kemudahan (المشقة تجلب التيسير)

d)   Bahaya mesti dihapuskan (الضرر يزال)

e)    Adat dijadikan hukum (العادة محكمة)

ii)            Kaedah kulliyyah iaitu kaedah yang mana terbentuk daripadanya hukum-hukum furu’. Daripada kaedah kulliyyah pula terbentuk kaedah juz’iyyah atau pecahan yang banyak sekali. Antara kaedah-kaedah yang terbentuk dari kaedah kulliyyah ini ialah:

a)    Ijtihad tidak dibatalkan oleh ijtihad (الاجتهاد لا ينقض بالاجتهاد)

b)   Apabila berhimpun halal dan haram dikira yang haram

(اذا اجتمع الحلال والحرام غلب الحرام)

c)    Hukum hudud gugur dengan sebab keraguan (الحدود تسقط بالشبهات)

d)   Orang merdeka tidak masuk dalam kekuasaan  (الحر لا يدخل تحت اليد)

e)    Mendapat faedah sebabnya bersedia menanggung risiko (الخراج بالضمان)

f)     Keluar daripada khilaf digalakkan (الخروج من الخلاف مستحب)

iii)          Kaedah yang diperselisihkan di kalangan ulama’ mazhab dan mujtahid. Kesemuanya ada dua puluh kaedah antaranya:

a)    Jumaat: zohor yang dipendekkan atau sembahyang menurut semestinya.

(الجمعة ظهر مقصورة أو صلاة على حيالها؟ قولان  )

b)   Apakah yang diiktibar itu lafaz akad atau maknanya

(هل العبرة بصيغ العود , أو بمعانيها؟ خلاف )

c)    Talaq Raji’i, apakah ia memutuskan perkahwinan atau tidak

( الطلاق الرجعى, هل يقطع النكاح أو لا؟ قولان )

Berdasarkan jenis-jenis kaedah fiqh di atas yang diklasifikasikan oleh ulama’, kaedah am adalah kaedah yang disepakati oleh jumhur ulama’ yang seringkali menjadi rujukan hakim-hakim di Mahkamah Syariah.

PERANAN KAEDAH FIQH DI DALAM MEMUTUSKAN SESUATU KES

Peranan kaedah fiqh di dalam memutuskan sesuatu kes di mahkamah syariah merangkumi berbagai permasalahan dan isu yang diputuskan oleh mahkamah. Hakim-hakim Syarie telah mengguna pakai kaedah-kaedah fiqh di dalam membuat keputusan dan penghakiman. Di antara peranan kaedah fiqh di dalam memutuskan sesuatu kes adalah seperti berikut: -

 (1)  Kaedah fiqh sebagai sumber hukum

Pemakaian kaedah fiqh oleh hakim-hakim Mahkamah Syariah sebagai sumber hukum dapat diteliti di dalam undang-undang itu sendiri dan pemakaiannya di Mahkamah Syariah. Sebagai contoh kaedah ألعادة المحكمة  yang bererti adat kebiasaan sebagai hukum yang menjadi asas kepada harta sepencarian di Malaysia. Meskipun istilah harta sepencarian tidak disebut dengan jelas di dalam Quran, Sunnah dan ilmu fiqh, namun Islam mengakui usaha lelaki dan perempuan dan mereka berhak untuk mendapatkan hak mereka tanpa batasan untuk apa yang telah mereka usahakan bersama sepanjang hidup mereka.

Harta sepencarian didefinisikan sebagai harta yang diperolehi bersama oleh suami isteri semasa perkahwinan berkuatkuasa mengikut syarat-syarat yang ditentukan oleh hukum syara’.  Tafsiran tentang definisi harta sepencarian juga telah disebut dalam kes Hajjah Lijah Jamal v Fatimah Mat Diah, di mana Briggs J mendefinasikan sebagai "harta benda yang diperolehi selama tempoh perkahwinan seorang suami dan isteri dari sumber usaha mereka atau sumbangan mereka.

Isu harta sepencarian telah menjadi sangat penting dan menjadi hak untuk pasangan yang bercerai dan telah diiktiraf di bawah undang-undang keluarga Islam di Malaysia. Pertimbangan tentang keupayaan dan sumbangan suami isteri sepanjang perkahwinan mereka menjadi asas utama pertimbangan hakim untuk menentukan jumlah bahagian yang wajar diperolehi oleh suami dan isteri tersebut. Sebagai contoh, kes Wan Mahattan v Haji Abdul Samat (Ipoh Civil Appeal No 27 dari 1925), menyatakan bahawa isteri yang bercerai berhak mendapat sepertiga tidak akan terhalang oleh perceraian tebus talak kecuali pertimbangan untuk melepaskan tuntutan itu sebagai harta sepencarian. Wanita yang bercerai itu mungkin mendapat saham yang lebih satupertiga menjadi satu setengah jika ia sebenarnya memberi sumbangan yang sepatutnya.

 (2) Kaedah fiqh sebagai hujah sokongan

Misalnya kaedah الأصل بقأ ما كان على ما كان   yang bererti "asal kekal sesuatu itu mengikut apa yang ada sebelumnya." Kaedah ini adalah sebahagian daripada kaedah yang utama yang mana keyakinan tidak boleh dihapuskan oleh keraguan اليقين لا يزول بالشاك. Ada beberapa ayat dari al-Quran dan al-Sunnah yang menjadi panduan antaranya:

Surah Yunus ayat 36:

وما يتبع أكثرهم الا ظنا ان الظن لا يغني من الحق شيئا ان الله عليم بما تفعلون

ُErtinya: "Dan kebanyakan mereka, tidak menurut melainkan sesuatu sangkaan sahaja, sesungguhnya sangkaan itu tidak dapat memenuhi kehendak menentukan sesuatu dari kebenaran (I’tiqad). Sesungguhnya Allah maha mengetahui akan apa yang mereka lakukan ."                                

Sebagaimana hadis nabi s.a.w:

اذا وجد احدكم في بطنه شيئا فأشكل عليه أخرج منه شيء أم لا فلا يخرجن من المسجد حتى يسمع صوتا أو يجد ريحا

ُMaksudnya: "apabila seseorang kamu merasakan sesuatu di dalam perutnya  kemudian timbul keraguan dengan sebabnya;apakah sesuatu telah keluar darinya atau tidak? Janganlah sesekali dia keluar dari masjid sehingga dia mendengar suara atau mendapatkan bau (ia dapati ada bukti batal wuduk) . "

Di dalam penghakiman hakim-hakim menggunakan kaedah الأصل بقأ ما كان على ما كان   untuk menentukan status harta yang menjadi pertikaian misalnya dalam kes Ibrahim bin Haji Abu Bakar v Mohd Ali bin Mohd Sah dan lain-lain di mana hakim menerapkan prinsip kepastian untuk menentukan apakah harta itu jatuh di bawah wasiat atau pusaka. Di dalam kes ini hakim telah menggunapakai kaedah الأصل بقأ ما كان على ما كان untuk memutuskan bahawa harta tersebut adalah harta pusaka untuk pembahagian menurut hukum faraid.

Pemakaian kaedah fiqh dapat juga dilihat di dalam kes Noraini binti Mokhtar v Abd. Halim bin Sama. Mahkamah rayuan yang memutuskan bahawa harta itu adalah harta sepencarian telah menggunapakai kaedahالأصل بقأ ما كان على ما كان  sebagai usaha bersama mereka selagi tiada bukti menunjukkan sebaliknya. Mengenai perbezaan hutang oleh pihak-pihak untuk memperoleh hak milik sebesar RM1000, hakim melihat ia harus ditanggung oleh pihak-pihak secara samarata dengan merujuk kepada kaedah (الخراخ بالضمن) yang bemaksud kerugian adalah sebagai kembali untuk mendapatkan keuntungan.

ii) Mengenalpasti status individu

Kaedah ini biasanya digunapakai oleh hakim menentukan status orang yang didakwa dalam kes jenayah iaitu kaedah الاءصل براءة الذمة  yang bermaksud asalnya seseorang itu bebas daripada tanggungjawab. Oleh itu dapat dibuat anggapan bahawa seseorang itu bebas dan tidak dipertanggungjawabkan kecuali dibuktikan dia melakukan sesuatu perbuatan itu.

Di dalam kes Pegawai Pendakwa MUIS v Adib Datuk Haji Said Besar Sigoh tertuduh telah didakwa melakukan zina tetapi dia didapati tidak bersalah oleh mahkamah kerana pihak pendakwa gagal buktikan kes tersebut. Mahkamah berpendapat iqrar yang telah dibuat orang yang disabit bersalah zina tidak boleh digunakan untuk menghukum pihak tertuduh kerana kaedah الاصل براءة الذمة
Mahkamah juga menolak untuk menerima iqrar yang dibuat oleh tertuduh kerana dibuat diluar mahkamah.

Selain itu di dalam kes Pendakwa Syarie v Jaiman Masta @ Mastah & Jamidah Abdul Majid. Hakim bicara di dalam penghakimannya mengatakan bahawa pihak pendakwa telah gagal buktikan melampaui keraguan yang munasabah yang mana keterangan saksi pendakwa tidak menyokong satu sama lain. Hakim berpendapat bahawa hukumannya tidak boleh berdasarkan sesuatu yang meragukan sebagaimana kaedah الاءصل براءة الذمة  yang memberi gambaran bahawa seseorang itu tidak bertanggungjawab ke atas sesuatu perbuatan kecuali dibuktikan dengan jelas bahawa melakukan perbuatan itu.

   iii.Mempertimbangkan prosedur yang akan digunapakai

Kaedah yang biasa digunapakai oleh mahkamah untuk pengecualian kepada prosedur yang biasa iaitu kaedahالمشقة تجلب التيسير   bermaksud kesukaran membawa kemudahan.  Sebagai contoh kes Haslinda binti Alias vs Johdi Matius Byrne @ Yahya bin Abdullah. Hakim bicara mengatakan bahawa undang-undang tidak membenarkan semua kes didengar secara ex-parte tetapi ada pengecualianberdasarkan kaedahالمشقة تجلب 
التيسير  (means hardship beget   facility) dan surah al-Baqarah ayat 185 yang bermaksud "... Sesungguhnya Allah memberi kemudahan kepada kamu, Dia tidak ingin melibatkan kamu dalam kesulitan ..." Hakim juga menyebutkan kaedah الضرر يزال bermaksud kemudaratan hendaklah dihilangkan.

Konsep kaedah fiqh juga telah diterapkan dalam Enakmen Tatacara Mal Selangor 2003. Sebagai contoh di bawah seksyen 121 mahkamah boleh tolak dan membuang kes jika ketidakhadiran pihak-pihak dalam perbicaraan atau meneruskan kes tanpa kehadiran pihak yang satu lagi. Kaedah yang bersesuaian bagi peruntukan ini ialah kaedah   لا ينسب الي ساكت قول ولكن السكوت في معرض الحاجة الى البيان بيان bermaksud tidak dapat disandarkan sesuatu perkataan kepada orang diam, namun berdiam ketika memerlukan keterangan adalah keterangan.

Kaedah yang relevan adalahلا الضرر و لا الضرار  bermaksud tidak ada mudarat dan tidak memudaratkan. Ia terbahagi kepada dua bahagian. Yang pertama bahagian tidak memudaratkan (لا الضرر) menunjukkan bahawa semua jenis kemudaratan harus dihindari dan semua tindakan yang diperlukan harus diambil untuk mencegah kemudaratan. Sedangkan yang kedua tidak akan memudaratkan  (ولا ضرار) menunjukkan bahawa tidak boleh menyebabkan kemudaratan yang lebih teruk. Konsep ini telah digunapakai di dalam hal perkahwinan dan perceraian seperti fasakh dan poligami.

Dalam kes Ruzaini bin Hassan, hakim telah menolak permohonan plaintif untuk berpoligami. Hakim berpendapat, walaupun isteri pemohon telah bersetuju untuk pemohon bernikah seorang lagi, namun mahkamah harus mempertimbangkan dan melindungi kepentingan yang ada pada isteri dan anak-anak. Tidak diragukan bahawa ada kebaikan dalam poligami tetapi jika tidak diamalkan dengan baik harus dihindari berdasarkan kaedahدرء المفاسد اولي من جلب المصالح   bermaksud menolak kerosakan lebih baik daripada mendapatkan manfaat. Hakim membuat kesimpulan bahawa memiliki baki gaji dalam tangan RM291.90 pemohon tidak mampu untuk berpoligami walaupun pemohon mendakwa bahawa dia secara fizikalnya mampu bernikah seorang isteri lagi.

Implikasi pemakaian kaedah fiqh

Di antara implikasi-implikasi pemakaian kaedah fiqh di dalam memutuskan sesuatu kes adalah seperti berikut:

1)   Menjadi sandaran hukum kepada hakim untuk membuat keputusan

2)   Membantu hakim untuk mengenalpasti isu-isu yang dipertikaikan.

3)   Membantu hakim memutuskan sesuatu isu yang dipertikaikan dengan seadil-adilnya berdasarkan kaedah fiqh

4)   Sebagai hujahan hakim kepada isu-isu yang tidak mempunyai sumber hukum yang jelas seperti tuntutan harta sepencarian.

5)   Membantu hakim mengenalpasti pihak yang dipertanggungjawabkan untuk membuktikan sesuatu isu seperti kaedah البينة علي المدعي واليمين علي من أنكر

6)   Memberi panduan kepada hakim-hakim untuk menggunapakai sumpah dalam prosiding di mahkamah syariah seperti kaedah البينة علي المدعي واليمين علي من أنكر

7)   Menjadi prinsip-prinsip asas di dalam memutuskan sesuatu kes jenayah syariah iaitu seseorang tidak bersalah sehingga dibuktikan sebaliknya seperti kaedah الأصل برءة الذمة

 

Cara Menasihat Yang Baik

Lebih kurang tiga minggu yang lepas saya membawa isteri ke 'Mahkota Medical Centre', dia mengadu kepada saya kepalanya pening, rasa mual dan badanya lenguh-lenguh. Saya tanya dia"mengandung kot?" Dia kata tak ada. Oleh kerana 2-3 hari macam tu saja,saya bawak dia jumpa doktor dan ternyata. isteri saya mengandung dua bulan. Emmm saya dah agak dah. Maka bermulalah cerita baru dan haluan sejarah masa depan akan pastinya berubah lagi.

Dia akan merasa loya dengan bau yang sebelum ini senang baginya, termasuklah bau badan saya. Morning sickness yang teruk sekali bagi isteri saya. Kasihan sungguh, terbaring saja sepanjang masa. Makan tak boleh, minum tak nak, apa pun tak nak. Adakalanya isteri saya semalaman tak dapat tidur, kadang-kadang tu asyik nak tidur saja. Selesai saja solat Isyak dah masuk bilik. Pada awalnya saya tidur kat luarlah sebab dia tak boleh bau badan saya. Saya fahamlah orang mengandung memang macam tu, sekarang ni dah boleh tidur dengan saya dan saya sudah tahu macamana nak elakan insomnia yang dialaminya, iaitu dengan membaca Al-Quran sehingga isteri saya terlelap.Memang kebiasaan sebelum mengandung pun saya akan membaca Al-Quran diatas katil di sisi isteri sebelum tidur sehinggalah dia terlelap.

Sekarang saya terus membaca Al Quran disisinya sebagai ubat tidur bagi isteri dan anak dalam kandungan. Adakalanya sampai 2-3 jam.Bukan itu sahaja, saya juga sentiasa bercakap-cakap dengan janin dalam perutnya. Perkara yang mula-mula saya ceritakan padanya ialah tentang tauhid. Saya bermula dengan kitab pertama yang saya pelajari dahulu iaitu kitab 'Kasyaful Mahjub'. Mungkin ada pembaca yang berkata saya terlalu ghairah, kebarangkalian untuk janin survive masih tipis. Tapi mana ada ayah yang tak berharapan. Segarang-garang harimau pun tak makan anak, apatah lagi saya. Apa yang akan berlaku pada kemudian hari adalah diluar bidang kuasa saya. Siapa saya untuk mempersoalkanya.

Saya bercerita kepadanya tentang Allah, zat, sifat, asma, afal. Dan cerita itu kembali bercerita kepada diri saya. Adayang menghantar email dan bertanya bagaimana mahu mensihati anak agar tidak degil. Jawapan yang mahu saya nyatakan bukan hanya untuk anak tetapi untuk sesiapa sahaja terutamanya yang mempunyai hubungan rapat dengan kita. Tak kiralah anak, isteri atau suami. Bagaimana?

1.    Semasa anak atau isteri kita sedang tidur inilah waktu yang paling sesuai terutamanya diwaktu dua pertiga malam, kerana fikiran bawah sedarnya (sub conscius mind) adalah paling optimum ketika ini. Yang tidur hanyalah conscius mind (minda sedar).

2.    Sentuhkan ibu jari anda ke langit-langit dan kemudian sentuhlah dengan halus ibu jari anda ke ubun - ubun orang yang ingin anda nasihati.

3.    Semasa ibu jari diatas ubun-ubun selawatlah ke atas junjungan Nabi Muhamad dan bacalah surah al fatihah. Kemudian terus dengan berzikir didalam hati dan jangan putuskan zikir anda.

4.    Angkat ibu jari anda,kalau boleh janganlah di putuskan zikir didalam hati dan bercakaplah dengan suara yang agak perlahan agar tidak sampai mengejutkanya. Beritahulah apa yang ingin anda beritahunya. Kebiasaannya saya akan menasihati isteri saya agar tidak selalu melewatkan solat,banyakkan berselawat, banyak bersabar. Nasihatilah orang yang anda sayangi dengan apa sahaja nasihat yang anda inginkan. Jangan putuskan zikir anda, supaya zikir itu masuk bersama dengan nasihat anda.

5.    Anda akan dapat melihat reaksi yang dia sedang menerima pernyataan anda iaitu kelopak matanya bergerak-gerak. Insyallah saya doakan diri saya dan anda berjaya dengan kaedah ini.

Pernah di zaman Imam Abu Hanifah (Hanafi An Nu'man), seseorang pernah bertanya kepada bapa Imam Abu Hanifah. "Tuan, bagaimanakah tuan mendidik Hanafi sehingga begini istimewa jadinya. Jawab bapa Imam Abu Hanifah "Aku didik Hanafi 40 tahun sebelum dia dilahirkan". Kalau didengar pernyataan ini tentu aneh bagi kita bukan. Bagaimana mungkin manusia yang belum dilahirkan sudah di didik. Namun apa yang ingin disampaikan oleh Tsabit (bapa Imam Abu Hanifah) ialah dia sendiri telah diasuh, manakala isterinya juga sudah di didik dan Hanafi sendiri sudah dididik sejak dari kandungan lagi. Saya beri anda satu logik akal, acuan yang bulat mana mungkin menghasilkan kuih segiempat. Begitu juga dengan anak dan isteri kita. Mereka adalah cermin kepada diri kita sendiri.

Saya bacakan kisah ini kepada janin yang sedang membesar dalam perut isteri saya. Saya sentiasa berdoa agar dia terus membesar dan dilindungi Allah sebagaimana Allah memelihara Imam Abu Hanifah. Saya nasihatkan dia dengan nasihat yang disuarakan oleh Luqman Al Hakim kepada anaknya. Saya bacakan kisah para rasul, para nabi,wali songo, tujuh wali melayu kepadanya. Cuma isteri saya menasihati agar suara saya tidak terlalu kuat, bimbang didengar oleh jiran, apa pula kata mereka nanti.

Dalam kepekatan malam, isteri saya sudah pun yenyak dibuai mimpi. Saya baru selesai membaca surah yasin disisi isteri hingga dia terlelap. Saya kehalaman rumah, mahu merenung langit malam, satu-satunya hobi saya semenjak kecil semenjak di rumah anak-anak yatim piatu, saya bawa hingga kini. Langit agak terang dan bersih. Saya bersandar dibangku marmar. Kalau isteri saya sihat pastinya dia menemani saya disini, kami akan bercerita tentang segala-galanya, tentang masa depan, tentang anak, tentang cinta, tentang tuhan.

Saya terus merenung langit malam, saya anak yatim piatu yang ditinggalkan ditengah padangr umput,sehingga sekarang tidak diketahui siapa ibu ayah saya. Kini saya akan menjadi ayah. Bermula dari saya akan wujud salasilah keturunan yang baru.Saya bertekad dalam hati, Insyallah jika anak ini lahir, dia tidak akan saya biarkan membesar seperti saya. Dia tidak akan saya biarkan menagih kasih dirumah kebajikan.Dia tidak akan melalui zaman pahit seperti saya. Dia tidak perlu dibohongi yang teddy bear adalah'mama'nya seperti saya. Air mata ini mengalir lagi. Mudah benar ia tumpah.Oh! janganlah tumpah lagi.Sudah terlalu banyak tertumpah.Kalau mahu tumpah biarlah ketika sujud menyembah ilahi.Pesan guruku air mata lelaki jangan ditumpahkan sia-sia.

Saya tidak mahu terus melayan perasaan,segera saya kuncikan pintu dan ke kamar tidur.Isteri saya telah pun nyenyak dibuai mimpi.Inilah 'bintang timur' dalam hidup saya.Ia sentiasa bersinar cemerlang dalam hidup saya,memberi harapan, keyakinan, kesetiaan dan cintanya kepada saya. Insyallah tidak lama lagi, akan muncul 'bintang timur kecil' dalam hidup saya.

Sumber: diambil daripada emel yang telah dihantar kepada penulis suatu masa dahulu..

Matters Are Determined According To Intention

Introduction

There are five major legal maxims in Islam. One of them is matters are determined according intention. Under this kind of legal maxim, all the behaviors and attitudes of everyone are depends on their intentions. This is a comprehensive maxim that has implications that Islamic scholars have discussed in various areas, including devotional matters, commercial transactions and crimes. The element of intent often plays a crucial role in differentiating, for example, a murder from unintended killing in criminal. Every action of human beings must stem from their will, i.e. their choice for such action. The will geared in its turn towards an act for a specific purpose, which is the intent. (1)

Bases of the maxim

This legal maxim was based by Al Quran and As Sunnah. Allah the Almighty said;

“It is not for any soul to die, save by the leave of God, by His decree, a prescribed (kitāban, here a verbal noun, that is, God has prescribed this) term, that is to say, [a term fixed] in time, neither brought forward nor deferred, so why did you retreat [in defeat]? Defeat does not ward off death, nor does standing one’s ground sever life. And whoever desires, by his deeds, the reward of this world, that is, his requital in it, We will give him of it, what has been allotted to him, but he shall have no share in the Hereafter; and whoever desires the reward of the Hereafter, We will give him of it, that is, of its reward; and We will requite the thankful”. (2)

On the authority of Abu Hafs, Umar Ibn al-Khattab, who said: ‘I heard the Messenger of Allah:

“The actions are Innama (only, certainty) tied to the intentions and every person will earn that which he intended. Therefore, he whose migration was for Allah and His Messenger (s.a.w), then his migration will be for Allah and His Messenger; and he whose migration was to achieve some worldly gain or to take a woman in marriage, then his migration will be for that for which he migrated.” (3)

Meaning of the word An-Niyyah

Linguistically, An-Niyyah means ‘intention.’ Therefore one’s Niyyah is ‘to do something’. An-Niyyah is also used to describe the direction or the place that one intends to go to, or the meaning that one intends to deliver. It is also used to describe the heart’s intending an action or planning to do an action. In Islamic terminology, there is NO special meaning for the word “An-Niyyah”. Giving a special meaning to the word An-Niyyah in the Islamic Terminology has no proof. An-Niyyah is one’s intention of the heart to perform an action. In other word, the meaning of intention, therefore, is the will directed towards the action. (4)

According to some jurists, intention is divided into five phases. Firstly, Al-hajis or the first impact of the intention upon the heart. Secondly, al-khatir, where intent permeates in the heart. Thirdly, hadith al-nafs, where a person oscillates between the thought of committing the act and that of refraining from it. Fourthly, al-hamm, where the intention to commit the act overshadows the thought of refraining from it. Lastly, al-‘azm, where the intention is solidified by the will and the determination to implement the act. The first two stages are not included in the category of the will or the choice of action; therefore they do not carry liability. The third stage does not carry a liability of either, according with the prophet saying,” My people may be excused for their self-talk.” A person is also not answerable for the fourth stage in compliance with the prophet said: “A resolve (hamm) to do well is registered as a pious deed, while a resolve to commit evil is not registered as an evil”. But the last stage was a matter of controversy into which we shall not go and commit. (5)

Many examples of usage can be taken as a guide. There are two ways of examples as follows;

1. Use that involves the observance, practice and custom.

Involving the use of this category are many and wide. Even we can see many things in life that touches the human being and as a Muslim. What is meant with the touch of life as a man who is involved the practice of the habit or custom. When things that touches as a Muslim, it focuses more to practice or observance of “ta'abbud” to Allah. For an example, “Wudhuk” and bath have various purposes. It may be aimed at soothing the body and to clean the body of any types of impurity. On the other hand, it also can be act of the worship with the purpose or intention to lift the “hadas” or ritual impurity. Also when a man is sitting in the mosque, the aims to be at rest and may also “iktikaf”. All depend on the intention and purpose. (6)

2. Involving the use in legislation and judicial.

Through examples and finding of the case, we can ensure that the extent to which intention play an important role for the Court when judge are making their decisions.

i. In the case, Zainurin bin Mohammad vs. Fatimah binti Hj.Ismail (7), Plaintiff has filed a legitimate request for a divorce. Plaintiff has pronounced divorce against defendant on 23 Ogos 1997 with "I divorce you with a talaq". On 22 September 1997, plaintiff with the words and deeds has been referred back (ruju’) to the defendant. However, on 23 September 1997, Plaintiff has called the defendant by phone and has said that "our past rujuk was invalid, you are not my wife". Had the same problems arose through Plaintiff words; the second divorce would still be valid between the parties. Meanwhile, after the first divorce, plaintiff gets back with the defendant and they had sex for several times. The Court decided that the 23 Ogos divorce is valid. But for the second words of divorce, court finds that it was invalid. It is because the words were in the form of kinayah. Under this kind of talaq, the husband must have the intention to divorce. Plaintiff however cannot determine his own intention whether he has intention for divorce or not. Normally intention is referred as qarinah or circumstantial evidence that leads to the meaning of divorce. In this case, Judge Dr. Hj. Mohd Naim bin Hj. Mokhtar has listed 4 kinds of circumstantial evidence to endorse that the intention of the divorce does not exist in second pronouncement.

ii. In the case Syarie Public Prosecutor of Pahang vs V.V. Aboo (8), the judge said that he was satisfied that the offender was entering the casino with intention to gamble with two circumstantial evidence, firstly, offender wearing “batik” and secondly offender was caught in the casino. In addition, the judge said, intention was in their heart so as human, we cannot determine other people’s intentions, but we can assume their intention with “qarinah” or circumstantial evidence.

iii. In the case Syarie Public Prosecutor of Kelantan vs. Yusundy bin Josan (9), court have gave their ruling for the case of intoxicated as below:-

“Two bottles of Carlsberg, two glasses and payment bills should be accepted as “qarinah” or circumstantial evidence. It was strong evidence with the corroboration of evidence by witnesses”.

Intention from the Western Legal Maxims

In criminal law, mens rea– the Latin term for "guilty mind"– is usually one of the necessary elements of a crime. The standard common law test of criminal liability is usually expressed in the Latin phrase; actus non facit reum nisi mens sit rea, which means that "the act does not make a person guilty unless the mind is also guilty". Thus, in jurisdictions with due process, there must be an actus reus accompanied by some level of mens rea to constitute the crime with which the defendant is charged (see the technical requirement of concurrence). The Criminal Law does not usually apply to a person who has acted with the absence of mental fault; this is a general rule.

The exception is strict liability crimes (in the civil law, it is not usually necessary to prove a subjective mental element to establish liability, say for breach of contract or a tort, although if intentionally committed, this may increase the measure of damages payable to compensate the plaintiff as well as the scope of liability). Quite simply therefore mens rea refers to the mental element of the offence that accompanies the actus reus. In some jurisdictions the terms mens rea and actus reus have been superseded by alternative terminology. (10)

In the case of Pendakwa Raya lwn Mohan Dass a/l Ganesan, Abd Halim PK held-

“(3) The words in s 302 of the Penal Code stipulates the words mens rea to be proved fully, ie, the accused must be proven to have an intention in the beginning to kill the deceased. One should not just be convicted as a result of negligence, dangerous action, or just by having knowledge. There must be direct intention and need to be proven beyond reasonable doubt. From what was gathered from the witnesses’ evidence, it is difficult to prove the existence of means rea on the part of the accused (see para 25)

(4) The court therefore held that the prosecution had failed to prove a prima facie case against the accused on a charge under s 302 of the Penal Code. However the court held that there was a prima facie case against the accused for a charge under s 304(a) of the Penal Code successfully proven by the prosecution. Therefore the court ordered that the charge against the accused be amended and the accused had pleaded guilty to the said amended charge (see paras 32,34). (11)

From the general rule above, we can find another legal maxim as follows;

1) In Contracts effect is given to intention and meaning and not words and Forms

The rule above means that any contracts refers to its meaning and purpose, not to words and forms or acceleration. (12) The Meaning of the rules is that the assumption lies in the “akad”, its meaning and purpose and not to forms and words. (13) That means, in any valid contract in which there is a distinction between the intention and purpose of the covenant that is seen through words or what is remarked upon in the contract.

Ibn Rusyd explains in his al-Muqaddimat wa al-Mumhidat that the rule is recognized with the rules: Where the laws are for the meanings. In other word, something in the contract takes approximate purposes and meanings of words in the contract and its goal and not forms of the word. Therefore the words in the form of a contract must use a certain word or intention to become legitimate. (14) An example, if there are two people who do a contract with word to give a good that has been provided with payment and has received a good before the price is fixed. The contract is a sale and purchase contract. This is because the final contract to buy or sell was intended by them or both of the contracts and not as a meaningless verbal contract.

In the case of Keng Soon Finance Bhd. vs. M. K. Retnam Holdings Sdn. Bhd. & Anor, [Privy Counsel Appeal No. 2 of 1986] 6 March 1989, Lord Oliver of Aylmerton said:

“the question whether covenants are to be held dependent or independent of each other is to be determined by the intention and meaning of the parties as it appears on the instrument, and by the application of common sense to each particular case; to which intention, when once discovered, all technical forms of expression must give way.” (15)

2) In principles, word shall be construed according their real meaning

The words “al-haqiqah” according to the language of rights means something when it was fixed to the word itself. According to the original meaning is the term given to something words of speech and have the same term or any term conversation of syara'. (16) For example, according to a conversation such as the use of the words murder is intended to kill or destroy the life or spirit. And as an example the term of syara' the use of word “wasiat” is an ownership or what have given after “pewasiat” died.

The words “al-Majaz” also intend to reverse the fact that the meaning given to words of speech. Thus can be understood is the words Al-haqiqah is the fact that the desired from the words itself with the purpose and intent. The words “majazi” is the meaning behind the fact. This is based on qarinah or the speaker showed signs that it wanted and intended meaning is not the al-haqiqah but the majazi meaning. (17) For example the word court, according to the understanding and meaning is the place where the trial was held. However, when the speaker intended meaning and desire is the judge, the judge was the meaning.

Thus, that means some words or speech should be referring to the real meaning. This is consistent with the legal maxim: “The right of speech was taken to the fact.” The fact is that the reverse majazi is unclear or different than the usual. However, sometimes the facts of the majazi is still there when the relationship between words has qarinah or signs that show the meaning which is not true. So that, based on the implementation of this rules, the person who did the “akad” should be brought words intrinsic to the meaning of the fact unless there are signs or the meaning intended to majazi words. (18)

Formulation of this understanding rules, speech or word can be deciphered or conclusion according to the intrinsic meaning and also majazi, the intrinsic meaning (al-haqiqah) should be held and accepted use. An examples, if a person should constitute his house into a waqf for the benefit of his sons, if he should have sons and grandsons at the time of his death, the grandsons would not be entitled to any benefit because the real sense of the Word "sons" does not include grandson. (19) Because the real purpose of word walad for children only, wald al-sulb and not the grandson.

3) When the real meaning cannot be applied the metaphorical sense may be used.

The rules is means that when the intrinsic difficulty can not be understood or implemented the use of majazi. Each word or any speech was given rights from the point of fact, because some of them basically can be used and carried out according to the essential. (20) However, if the fact of the words can not be implemented, the implementation will move to the majazi. This follow the rules below:

1) The Origin of the word al-haqiqah, and if there is suffer to the word al-haqiqah, move to understanding majazi.

2) The origin of words al-haqiqah when speech is the fact in the form of absolute, and once in a while to exchange it with the understanding majaz by intention.

3) The origin of words al-haqiqah when the fact is inescapable, and it should not be taken to the understanding of majaz but with proof.

In the example we have cited just before, if the constituter of the waqf had made his sons the beneficiaries had no sons and grandsons but at the time of his death, the word sons would be construed to mean grandsons by way of metaphor because it is impossible to apply the real literal meaning and the grandsons would be entitled to receive the income of the property. (21) In the case of Hooi Chuk Kwong vs. Lim Saw Choo, (F) High Court Penang 23 October 1957, CJ Thomson said:

“In considering that provision there are two points to be observed. The first is that the tenant (or some person occupying the premises under him) must have committed a breach of certain laws affecting the premises. It is the tenant and not the landlord who must have committed the breach. The second point is that the breach committed by the tenant must "expose" the landlord to a "penalty, fine or forfeiture." We listened to a great deal of argument supported by quotations from a number of standard dictionaries as to the meaning of the word "expose". In my judgment much of that argument is beside the point. The word "expose" considered in isolation is probably not capable of very exact definition, particularly when used, as here, in a metaphorical sense. Its meaning must depend on the context in which it is used. In the present connection the question is, who is exposed to what and in what circumstances? The answer clearly is that it is the landlord who is exposed to "any penalty, fine or forfeiture" by reason of a breach of certain laws on the part of the tenant”. (22)

The Hanafi jurists have divided speech from the point of view of connotation into two categories. Firstly, explicit, is that speech which conveys a definite and clear meaning. Secondly, metonymic, is that speech in which intention is hidden and requires explanation for proper understanding, and is deduced from the wording of the text or its references or implications. Similarly, explicit speech is opposed from another side by meanings which are implicit in certain situation. (23)

For an example, most school sanction bay’al-ta’ati which is sale by actual exchange indicating acceptance. Its means, the purchaser pays to the seller the price and receives the commodity without either of them uttering a word. In this case, the implicit meaning of the facts has fulfilled the functions of offer and acceptance. (24) Another example, when the husband divorces his wife in kinayah word such as “You and I are separated”. In this situation, the judges shall ask a husband about is intention or related his word from the evidences. We also can see in the case, Soon Singh s/o Bikar Singh vs Pertubuhan Kebajikan Islam Malaysia (PERKIM) Kedah and Anor, the judges use the implicit meanings to determined jurisdictions of Syariah Court involving a “murtad” jurisdictions. The judges remarked;-

From the analysis of the State Enactments, it is clear that all State Enactments and the Federal Territories Act contain express provisions vesting the syariah courts with jurisdiction to deal with conversion to Islam. On the other hand, only some State Enactments expressly confer jurisdiction on the syariah courts to deal with conversion out of Islam. In this regard, we share the view of Hashim Yeop A Sani CJ (Malaya) in Dalip Kaur that 'clear provisions should be incorporated in all State Enactments to avoid difficulties of interpretation by the civil courts,' particularly in view of the new cl (1A) of art 121 of the Constitution which as from 10 June 1988 had taken away the jurisdiction of the civil courts in respect of matters within the jurisdiction of the syariah courts. Be that as it may, in our opinion, the [*502] jurisdiction of the syariah courts to deal with the conversion out of Islam, although not expressly provided in the State Enactments, can be read into them by implication derived from the provisions concerning conversion into Islam. It is a general rule of construction that if the meaning of a statute is not plain, it is permissible in certain cases to have recourse to a construction by implication and the court may draw inferences or supply the obvious omissions.”

The judges also stated in their judgment that-

“In the instant case, in our opinion, the general rule of construction applies and the court can have recourse to a construction by implication. Implication may arise from the language used, from the context, or from the application of some external rule. They are of equal force, whatever their derivation (Bennion's Statutory Interpretation (2nd Ed) p 362).” (25)

This is affirmed by Federal Courts in Lina Joy vs. Majlis Agama Islam Wilayah Persekutuan & Anor, (26) two of Federal Court judges, Ahmad Fairuz Chief Justice and Ahmad Alauddin FCJ concurring as follows:-

“Mengenai kritikan peguam terpelajar perayu atas rujukan yang dibuat oleh Mahkamah Persekutuan kepada Craies on Statute Law dan kes Albon v Pyke, saya hanya perlu tekankan bahawa Tindal CJ juga gunakan [*616] perkataan-perkataan implikasi perlu (necessary implication). Justeru itu Mahkamah Persekutuan berpendapat bahawa adalah sejajar dengan logik untuk Mahkamah Syariah, yang telah dengan jelasnya diberi bidang kuasa untuk mengadili perkara-perkara yang berkaitan dengan pemelukan agama Islam adalah, secara implikasi perlu, juga mempunyai bidang kuasa untuk mengadili perkara-perkara yang berkaitan dengan keluarnya seorang Muslim dari agama Islam atau kemurtadan. Saya tidak nampak sebarang kecacatan dalam taakulan penghakiman Mahkamah Persekutuan itu. Oleh demikian saya tiada lain pilihan melainkan menjawab soalan ketiga itu dengan mengatakan bahawa kes Soon Singh telah diputuskan dengan betul."

4) A Word Should Be Construed As Having Some Meaning Rather Than Being Disregarded.

This method means that a speech or words which may be translated from its meaning must be used and accepted with that meaning. (27) That is to say, if any particular meaning can be attributed to a word it may not be neglected as devoid of meanings. (28) Sometimes, each word or speech we used can give us clear objectives or intentions on its meaning. Thus, if the word was clearly meant, it must be used and accepted with their original meanings or intentions. For example, in divorce problems, if the husband divorce his wife with one talak means it is clear that his wife had divorced with one talak.

According to Imam Taj al-Din al-Subky, what is meant by this is some intention or objective from our greeting or words is in the middle of their objectives whether it may be implemented or ignored. However, if the speech is hanging or suspended or it is not complete or in the form of a question, the situation is not included in this method. Thus, it is preferred not to be applied in greeting. For example, if someone says "I donate a garden”. According to Jumhur, this speech and word cannot be implemented and not valid. The reason being this is not clear and is still hanging or suspended. (29)

In addition, it can be understood from the above method that if the word does not give a clear meaning or intention about things, then to use for the word or speech is more important than ignoring it. This means, use of the word is more suitable than to ignore it. For example, in the charitable case, someone has donates his property to their children where as all the children were die but he had only his grandchildren. Regarding this method, the charitable property belongs to the grandchildren. (30) This opinion affirmed by al-Rafi'i because it is so difficult to give a right or true intentions or objectives to the statement and avoid from the use of the word. (31)

Fraction of the Method

Another legal method exist apart from the above method which can be divided into four portion as below;-

1. If no meaning can be attached to a word, if it is disregarded altogether.

This means; if any word or speech is blurring or doesn’t have their meanings or purpose whether it is from hakiki or majazi, the word or speech should be abandoned or unimplemented. (32) It also means that it is abandoned when the speech is useless. (33) That is to say, if a word cannot be construed in either a real or metaphorical sense it is neglected as being devoid of meaning. (34) There are several obstacles facing this method where the words or speech can be divided into two as follows;-

a. In hissi or reality obstruction and the majazi or symbolic obstruction. As one example of each, firstly, Obstruction in hissi, when a husband makes an admission that his wife is his daughter while his wife is elder than him and came from a different lineage. Hissi and a clear recognize of reality and logic is not and cannot be accepted. It's clear that his wife is from another lineage and the other reason is; children are much younger than their father. Secondly, Obstruction in majazi, if the husband makes an admission that his wife is his daughter with intension she is his granddaughter and then that admission is far from reality and even less logic. (35)

b. Because of prohibition by hukum syarak such as a men claimed that her female relatives is received two portion or double in the inheritance more from him. The claim is clearly not acceptable and may not be entertained because hukum syarak determined that inheritance is the men received two portion from the female portion and the female must received half from the men portion. Similarly, if the majazi, like as bringing a meanings of inheritor to the wills. It is also cannot be acceptable because the heirs may not receive the wills and indeed cannot give testament to the heirs. (36)

If the real and the metaphorical meanings should conflict and the former were derelict, effect should be given to the latter. But there existed a difference of opinion concerning which meaning is to be preferred when in some localities the metaphorical meaning has been predominant by force of custom. Firstly, Imam Abu Hanifah said that effect should be given to the real. His companions Abu Yusof and Syaibani, al –Ghazali and other jurist held that preference should be given to the metaphorical and the customary if they continuous and predominant. (37)

2. Creation of a basic rule or originate is more important rather than strengthen.

It means, if some of the word or speech are meaningful and understood whether the word means to create a basic rule or make a new start or to strengthen or build up the word, then in this situation the word means to create a basic rule or make a new starter should be more important rather than strengthen the word. In other words, if the word or speech is possible to function as ta'sis and also as ta'kid then become the main virtue or necessity of the word or interesting speech to function in ta'sis. (38) The laws include in this method, if a man said to his wife: "I divorce you, I divorce you", without any intention to repeat his word. According to Jumhur, it should mean as the beginning of a speech or make a simple base, there cannot be and not mean speech utterance consolidate the earlier. (39)

3. A reference to part of an indivisible thing is regarded as a reference to the whole.

The purpose of this law is if only to bring in any hidden matters or in the hidden affairs or in any circumstances that are so difficult to understand the instructions, it should get an assessment from the point of syarak as a proposition that can be used for something basic to the provisions of law. (40) The laws included in this method is for example, life of a Bank employee who works out or deal with affairs in the incoming money for any banks is found living with the luxury, have a big house, luxury car, or while the source of wealth that cannot be determined or not clearly known source. (41)

The situation has become a dilalah or validity that corruption occurs there or the workers makes something’s unlawful against the bank or during its work. Based on the evidence, the employee can be arrested, and investigated or removed or dismissed from his work and all his property from a source of income that are not clear or may be doubtful are obtained. (42)

4. Describe a differences that existed before as not legitimate, and un-existed is accept.

This method means a situation where someone giving opposite specific nature to the things in front of them, so this nature is invalid and unacceptable. But, if that situation is opposite where the given natures are un-existed in front of them, so it is acceptable. (43) A description with reference to a thing present is of no consequence, but the contrary is the case such thing is not present. (44) Some laws which built up from this method are a person wants to sell a red car where it is exist in front of him while sale and purchase took place and he said; “I sell this white car” and show it simultaneously. In this situation, a sale and purchase are acceptable but the nature of the car is invalid. But if the opposite situation happens, where he wants to sell the car which is not with him and he claims that it was a white car but exactly it is a red car, so the sale and purchase are unacceptable and invalid. (45)

In cases where the object of sale is present, its characteristics are apparent and need no elucidation. If the description is erroneous, it has no effect. But if the object of sale is not present, its characteristics are presumed to be unknown and therefore require exposition. Thus, the meanings of words and adjectives differ according to different circumstances and occasion. (46)

CONCLUSION

Understanding the meaning and implications of Islamic legal maxims is a necessity; in fact, an obligation of every Muslim researcher and practitioner. Knowledge and understanding are so intertwined for successful implementation of an endeavor that a Muslim researcher or practitioner must take it seriously to have proper understanding of the maxims. Review and analysis of the maxims above is very important to be implemented in judiciary and legal profession in syariah or civil fields in Malaysia.

REFERENCES

(1) Mahmassani, Falsafah al-tashri’ fi al-Islam, Translated By Farhat J. Ziadeh, Open Press, Kuala Lumpur, 2000, page 159.

(2)http://www.altafsir.com/Tafasir.aspMadhNo=1&tTafsirNo=74&tSoraNo=3&tAyahNo=145&tDisplay=yes&UserProfile=0&LanguageId=2, date: 23 Mac 2009, time: 10:52pm

(3) Sahih al-Bukhari and Muslim.

(4) Mahmassani, Falsafah al-tashri’ fi al-Islam, Translated By Farhat J. Ziadeh, Open Press, Kuala Lumpur, 2000, page 159.

(5) Ibid, page 159-160.

(6) Qawa’id Fiqhiyyah, Haji Muhammad Salleh bin Haji Ahmad, Pustaka Haji Abdul Majid (2002), pg 576.

(7) Jurnal Hukum, Jld. Xlll Bhg ll, pg. 247-252.

(8) Jurnal Hukum, Jld Vll, Bhg. ll, pg 235.

(9) Jurnal Hukum Jld IX Bhg ll, pg 206

(10) http://en.wikipedia.org/wiki/Mens_rea, date on 23 Mac 2009, time: 11.15pm.

(11) 4 MLJ 87, 89

(12) Ustaz Abdul Latif Muda & Ustazah Rosmawati Ali @ Mat Zin, Perbahasan Kaeadah-kaedah Fiqh, Edisi Pertama, Pustaka Salam,Oktober 2000.

(13) Ibid.

(14) Ibid

(15) CLJ_1989_1

(16) Ustaz Abdul Latif Muda & Ustazah Rosmawati Ali @ Mat Zin, Perbahasan Kaeadah-kaedah Fiqh, Edisi Pertama, Pustaka Salam,Oktober 2000.

(17) Ibid.

(18) Ibid.

(19) S.Mahmassani, Falsafah al-tashri’ fi al-Islam, Translated By Farhat J. Ziadeh, Open Press, Kuala Lumpur, 2000.

(20) Ustaz Abdul Latif Muda & Ustazah Rosmawati Ali @ Mat Zin, Perbahasan Kaeadah-kaedah Fiqh, Edisi Pertama, Pustaka Salam,Oktober 2000.

(21) Mahmassani, Falsafah al-tashri’ fi al-Islam, Translated By Farhat J. Ziadeh, Open Press, Kuala Lumpur, 2000.

(22) Current Law Journal, LNS_1957_1_27.

(23) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 164.

(24) Ibid.

(25) [1999] 1 MLJ 489, 502.

(26) [2007] 4 MLJ 585, 615-616.

(27) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise, page 349.

(28) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 163.

(29) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise, Ibid, pages 349-350.

(30) Ibid, halaman 350.

(31) Imam Jalaluddin Abdul Rahman al-Suyuti, Ashbahu Wa Al-Nadhair Fi Qawaid Al-Fiqhiyyah, Penterjemah, Haji Mardiya Mukhtar, 1999, Penerbitan Darul Iman, halaman 282.

(32) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise halaman 351.

(33) Penterjemah Md. Akhir Haji Yaacob,Al-Ahkam Al-Adliyyah, Undang-Undang Sivil Islam, 1994, Dewan Bahasa dan Pustaka, Kuala Lumpur, halaman 19.

(34) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 16.

(35) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise halaman 352.

(36) Ibid. Penterjemah Md. Akhir Haji Yaacob,Al-Ahkam Al-Adliyyah, Undang-Undang Sivil Islam, 1994, Dewan Bahasa dan Pustaka, Kuala Lumpur, halaman 19.

(37) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 163.

(38) Imam Jalaluddin Abdul Rahman al-Suyuti, Ashbahu Wa Al-Nadhair Fi Qawaid Al-Fiqhiyyah, Penterjemah, Haji Mardiya Mukhtar, 1999, Penerbitan Darul Iman, halaman 296.

(39) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise, halaman 351.

(40) Ibid, halaman 35.

(41) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 163.

(42) Ibid, halaman 353.

(43) Ibid, halaman 353 – 354.

(44) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 16.

(45) Abdul Latif Muda, Rosmawati Ali@ Mat Zin, Perbahasan Kaedah-Kaedah Fiqh, Oktober 2006, Ilham Abati Enterprise, halaman 354.

(46) S.Mahmassani, Translated By Farhat J. Ziadeh, Falsafat Al-Tashri’ Fi Al- Islam: The Philosophy Of Jurispridence In Islam, The Open Press, Kuala Lumpur, 2000 page 163

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