A STUDY ON THE APPLICATION OF ḌARAR AS A

GROUND TO DISSOLVE THE MARRIAGE THROUGH

FASAKH UNDER MALAYSIAN LAW

BY

TENGKU FATIMAH MULIANA BINTI TENGKU MUDA

A dissertation submitted in fulfilment of the requirement for

the degree of Doctor of Philosophy in Law

Ahmad Ibrahim Kulliyyah of Laws

International Islamic University Malaysia

JUNE 2017
 ABSTRACT

The dissolution of marriage through fasakh is applied in the Syariah courts on a

variety of grounds. The volume of fasakh cases in Malaysia reflects that the issue of
marital conflicts is alarming and harmful to the family institution. Thus the thesis will
examine the application of ḍarar or harm as the ground for fasakh under the law in
Malaysia. It analyzes the views of the jurists from different schools of law on the
degree to which occurrence of ḍarar entitles the wife to apply for fasakh based upon
their legal evidences. The research is conducted through qualitative and quantitative
methods, which involves content analysis as well as interviews with few personnel
such as the Syarie Judges, The Chief Registrar, the court officers as well as the mufti
to identify the application of ḍarar in fasakh cases. An empirical research is
conducted in selected states representing four different zones in Peninsular Malaysia,
namely Kedah represents the Northern zone, Malacca represents the Southern zone,
Terengganu represents the Eastern zone, Selangor and Federal Territory of Kuala
Lumpur represent the Central zone. The unreported files from five (5) Syariah courts
of the said zones were examined to assist in identifying the application of ḍarar as the
ground for fasakh divorce in the above Syariah courts. This method leads to an
understanding of both the major principles of the Sharīʿah on ḍarar and its application
through the rulings passed by the Syariah courts. For comparative purposes, the
research has also analyzed the provisions of law related to ḍarar in dissolution of
marriage cases as applied in Jordan, Egypt and Morocco. The study proves that the
principle of prevention of ḍarar is well founded in the Islamic law. The study also
proves that the court has employed the objective (maqasid) of the Shariah and invoked
related legal maxims on darar as the basis of granting fasakh on the ground of darar.
In practice, there are also several approaches observed by the judges before deciding
on fasakh cases on the grounds of ḍarar. The study also establishes that the
substantive law on fasakh is comprehensive, however there are rooms for
improvement. There is a lack of clear interpretation of ḍarar under the law as well as
the explanation on the types of ḍarar that bring to unstandardized decision by the
court in cases which involves fasakh on the ground of ḍarar. It is then imperative for
the court to extend the meaning of ḍarar beyond what is spelled under the law so as to
serve a better protection to the wife against a risky marriage.

ii
 ‫ملخص البحث‬
‫‪ABSTRACT IN ARABIC‬‬

‫يف ماليزاي‪ ،‬يطبق فسخ عقد الزواج يف حماكم الشريعة على أسس متنوعة‪ .‬ويعكس حجم القضااي أن‬
‫مسألة النزاعات الزوجية أصبحت تثري القلق واجلزع وتضر مبؤسسة األسرة ‪.‬هذه األطروحة تدرس تطبيق‬
‫الضرر يف فسخ عقد الزواج مبوجب القانون يف ماليزاي‪ .‬وحتلل آراء الفقهاء من خمتلف املذاهب اإلسالمية‬
‫على مدى حدوث الضرر الذي يبيح للزوجة طلب احلصول على الفسخ بناء على األدلة القانونية‪.‬‬
‫وهنجت الدراسة من خالل املنهج النوعي وكمي الذي ينطوي على حتليل احملتوى واملقابالت مع عدد من‬
‫املوظفني مثل القضاة الشرعيني‪ ،‬وموظفي احملكمة وكذلك املفيت؛ للتحقق على تطبيق الضرر يف حاالت‬
‫الفسخ‪ .‬ويتم إجراء الدراسة التجريبية أيضا يف والايت خمتارة متثل أربع مناطق خمتلفة يف شبه جزيرة‬
‫ماليزاي‪ ،‬وهي‪ :‬قدح اليت مت ثل املنطقة الشمالية‪ ،‬وملقا اليت متثل املنطقة اجلنوبية‪ ،‬وتراجانو اليت متثل املنطقة‬
‫الشرقية وسلنجور وكواال ملبور اليت متثل املنطقة الوسطى‪ .‬فحصت امللفات اليت مل يتم اإلبالغ عنها من‬
‫التعرف على كيفية تطبيق الضرر‬
‫مخسة (‪ )5‬حماكم شرعية متثل كل من املناطق األربعة؛ للمساعدة يف ّ‬
‫سببا للفسخ يف احملاكم الشرعية السابقة‪ .‬هذا املنهج يقود إىل فهم كل من املبادئ الشرعية الرئيسية‬
‫املتعلقة ابلضرر وتطبيقاهتا من خالل األحكام الصادرة عن احملاكم الشرعية‪ .‬لغرض املقارنة‪ ،‬حللت‬
‫الدراسة أيضا األحكام القانونية املتعلقة ابلضرر يف فسخ عقد الزواج كما هو مطبق يف األردن ومصر‬
‫واملغرب‪ .‬أثبتت الدراسة أن مبدأ الوقاية من الضرر قائم على أسس سليمة يف الشريعة اإلسالمية‪ .‬وأثبتت‬
‫الدراسة أيضا أن احملكمة قد استخدمت املقاصد الشرعية وتطبيق مبادئها القانونية ذات الصلة على‬
‫الضرر كأساس ملنح الفسخ لسبب الضرر‪ .‬وعمليًّا‪ ،‬وجدت عدة مناهج الحظها القضاة قبل اختاذ قرار‬
‫بشأن حاالت الفسخ على أساس الضرر‪ .‬وأثبتت الدراسة أيضا أن القانون املوضوعي على الفسخ‬
‫شامل‪ ،‬ولكن هناك جماالت ميكن حتسينها‪ .‬هناك نقص يف تفسري واضح للضرر وفقا للقانون وكذلك‬
‫موحد من قبل احملكمة يف احلاالت اليت تنطوي على الفسخ‬
‫شرح عن أنواع الضرر؛ مما ّأدى إىل قرارغري َّ‬
‫على أساس الضرر‪ .‬ومن مث يتحتم على احملكمة توسيع مفهوم الضرر ليتجاوز ما هو مكتوب مبوجب‬
‫القانون حىت يقدم محاية أفضل للزوجة مقابل الزواج حمفوفة ابملخاطر‪.‬‬

‫‪iii‬‬
 APPROVAL PAGE

The dissertation of Tengku Fatimah Muliana Binti Tengku Muda has been approved
by the following:

_____________________________
Azizah binti Mohd
Supervisor

_____________________________
Noraini binti Md. Hashim
Co-Supervisor

_____________________________
Nora binti Abdul Hak
Internal Examiner

_____________________________
Abdul Samat bin Musa
External Examiner

_____________________________
Mohd. Nasran bin Mohamad
External Examiner

_____________________________
Imad Fakhri Taha Al-Shaikhli
Chairman

iv
 DECLARATION

I hereby declare that this dissertation is the result of my own investigation, except

where otherwise stated. I also declare that it has not been previously or concurrently

submitted as a whole for any other degrees at IIUM or other institutions.

Tengku Fatimah Muliana Binti Tengku Muda

Signature…………………....………. Date …….……………….

v
 COPYRIGHT

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF

FAIR USE OF UNPUBLISHED RESEARCH

A STUDY ON THE APPLICATION OF ḌARAR AS A GROUND

TO DISSOLVE THE MARRIAGE THROUGH FASAKH UNDER
MALAYSIAN LAW

I declare that the copyright holder of this dissertation are jointly owned by the
student and IIUM.

Copyright © 2017 Tengku Fatimah Muliana Binti Tengku Muda and International Islamic University
Malaysia. All rights reserved.

No part of this unpublished research may be reproduced, stored in a retrieval system,

or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without prior written permission of the copyright holder
except as provided below

1. Any material contained in or derived from this unpublished research may

be used by others in their writing with due acknowledgement.

2. IIUM or its library will have the right to make and transmit copies (print
or electronic) for institutional and academic purposes.

3. The IIUM library will have the right to make, store in a retrieved system
and supply copies of this unpublished research if requested by other
universities and research libraries.

By signing this form, I acknowledged that I have read and understand the IIUM
Intellectual Property Right and Commercialization policy.

Affirmed by Tengku Fatimah Muliana Binti Tengku Muda

……..…………………….. ………………………..
Signature Date

vi
 DEDICATION

This thesis is dedicated to my late father, my mother and my family for all their

encouragement and endless love.

vii
 ACKNOWLEDGEMENTS

In the name of Allah the Most Gracious the Most Merciful. Alhamdulillah, praise be
to Allah S.W.T., without His Blessings and Mercy, this study would not have been
possible.

I wish to extend my appreciation for the help given by many people without
whose assistance, this study would not be completed. My heartiest appreciation goes
to my supervisor Assoc. Prof. Dr. Azizah Mohd for her expert guidance, endless
support and devotion which has contributed significantly to the completion of the
thesis. I am also greatly indebted to my co-supervisor, Asst. Prof. Dr. Noraini Md.
Hashim for her ideas and fruitful comments for the improvement of the thesis.

My gratification also goes to the Malaysian Ministry of Higher Education and

Universiti Sultan Zainal Abidin (UniSZA) for providing me with a scholarship and
study leave, especially for the sponsorship I received during my stay in Jordan for data
collection purpose. I am also grateful to all Syariah Court judges and Syariah court
officers in Malaysia for their cooperation and information tendered. My sincere thanks
also goes to a number of organizations and individuals in Jordan especially to
Mansour Tawalbah the Mufattish from Dāirah Qāḍi al-Quḍāt, ʿAmmān, Jordan,
Sheikh Dr. Abdul Karim al-Khasawneh the respected Mufti from Dār al-Iftaʾ, the
directors of Muʾtah University, WISE University and Jordan University libraries as
well as their staff for the assistance I received in collection of the data and information
which has contributed to the production of the thesis. My special thanks and
acknowledgement also goes to the Malaysian students in Muʾtah for the moments we
shared and the hospitality offered during my stay there.

My personal gratitude is due to my late father whom I love dearly, Hj. Tengku
Muda Husain whom I lost during the last phase of this thesis writing. May Allah grant
him with Jannah, his spirit and encouragement will always stay close to my heart. To
my beloved mother, Hjh. Wan Ramlah Wan Hamzah, thank you for all the support
and love given even throughout your hardest point in life. Much thanks to my brothers
and sisters especially to my youngest brother Tengku Muhd Muzaffar, for his efforts
and technical assistance throughout the progress.

To my husband, Muhamad Azamuddin Nasir, thank you love for the endless
support, understanding, patience, and assistance which had contributed significantly to
the completion of this thesis. I convey my love and utmost gratitude to you and also to
our child, Chempaka Aliah for her hugs and smile had lighted up my days. To my
soon to be born baby whose tickling and gentle kicks during my long hours sitting in
front of the computer cheers me, I thank Allah for making you strong even throughout
my hectic days. May you grow wonderfully and become a brilliant and diligent
vicegerent of Allah, amin.

Last but not least, to all my friends especially sister Tasnim Mohd. Annuar,
Siti Khatijah Ismail, Najmiah Omar, Syarifah Noorul Madihah Syd. Husin, Siti

viii
Fatimah binti Salleh and Sumayyah Abd. Aziz who always give me academic
assistance and moral support, my sincere gratification and love for the help of many
which I will never forget.

Once again, I glorify Allah, for His endless mercy enables me to successfully
round off the efforts of writing this thesis. Alhamdulillah.

ix
 TABLE OF CONTENTS

Abstract ........................................................................................................................ ii
Abstract in Arabic ........................................................................................................ iii
Approval Page .............................................................................................................. iv
Declaration ................................................................................................................... v
Copyright ..................................................................................................................... vi
Dedication .................................................................................................................... vii
Acknowledgements ...................................................................................................... viii
List of Tables ............................................................................................................... xiv
List of Figures .............................................................................................................. xv
List of Cases ................................................................................................................. xvi
List of Statutes ............................................................................................................. xvii

CHAPTER ONE: INTRODUCTION ...................................................................... 1

1.0 Background of the Study ............................................................................ 1
1.1 Statement of the Problem............................................................................ 5
1.2 Research Objectives.................................................................................... 8
1.3 Research Questions ..................................................................................... 8
1.4 Hypothesis .................................................................................................. 9
1.5 Literature Review ....................................................................................... 9
1.6 Scope and Limitation of the Study ............................................................. 18
1.7 Research Methodology ............................................................................... 19
1.8 Chapterization ............................................................................................. 20

CHAPTER TWO: THE CONCEPT OF ḌARAR AND ITS

PREVENTION UNDER ISLAMIC LAW (SHARĪʿAH) ........................................ 21
2.0 Introduction................................................................................................. 21
2.1 The Concept of Ḍarar and Its Prevention in the Qur’ān ............................ 22
2.2 The Concept of Ḍarar and Its Prevention in the Hadith ............................ 27
2.3 The Concept of Ḍarar and its Prevention according to Muslim
Jurists .......................................................................................................... 28
2.4 Ḍarar under the Western Perspective and Malaysian Domestic
Violence ...................................................................................................... 29
2.5 Ḍarar in the Methodology of Fiqh (Legal Maxims) .................................. 32
2.6 Prevention of Ḍarar as One of the Maqāsid of Sharīʿa ............................. 36
2.7 Conclusion .................................................................................................. 38

CHAPTER THREE: ḌARAR AS A GROUND FOR FASAKH

DIVORCE UNDER THE ISLAMIC LAW (SHARĪʿAH) ...................................... 41
3.0 Introduction................................................................................................. 41
3.1 Divorce through Fasakh or Court Order .................................................... 41
3.2 Failure of the Husband to Maintain or to Provide Nafaqah to the
Wife ............................................................................................................ 44
3.2.1 Amount of maintenance .................................................................... 46
3.2.2 Maintenance to a working wife ......................................................... 48

x
 3.2.3 Dissolution of marriage due to non maintenance.............................. 49
3.2.4 Failure to maintain leads to fasakh or talāq ...................................... 55
3.3 Defects, Impotence or Disability of the Spouses ........................................ 56
3.3.1 Defects of the husband ...................................................................... 57
3.3.2 Defects of the wife ............................................................................ 60
3.3.3 Defects common to both spouse ....................................................... 60
3.3.4 Right of the husband to dissolve a marriage due to defects .............. 63
3.4 Husband’s Whereabouts is Unknown......................................................... 64
3.4.1 The period of al- ghaybah or disappearance ..................................... 70
3.4.2 Other requirements for a dissolution on the ground of
disappearance.................................................................................... 71
3.4.2.1 Infliction of harm (husul al-darār) ........................................ 71
3.4.2.2 Valid excuse (Al-ʿUzru) ....................................................... 71
3.4.3 Effect of dissolution of marriage on the ground of missing
husband ............................................................................................. 73
3.4.4 Al-mafqūd and presumption of death ................................................ 73
3.5 Separation on Account of Cruelty .............................................................. 74
3.5.1 Abusive conducts to constitute cruel treatment ................................ 76
3.5.2 Effect of dissolution on the ground of cruel treatment ..................... 78
3.6 Refusal of Consummation .......................................................................... 79
3.6.1 The right of sexual relation between spouse ..................................... 79
3.6.2 The amount of time that becomes right of cohabitation to the
wife ................................................................................................... 82
3.6.3 Right of spouse to demand consummation of marriage
through court..................................................................................... 84
3.7 Imprisonment of the Husband .................................................................... 85
3.7.1 Obligation of an imprisoned husband to provide maintenance......... 86
3.7.2 Right and obligation of an imprisoned husband towards
sexual consummation with wife ....................................................... 86
3.7.3 Right of wife to demand fasakh due to husband’s
imprisonment .................................................................................... 88
3.8 Conclusion .................................................................................................. 90

CHAPTER FOUR: ḌARAR AS A GROUND FOR JUDICIAL

DIVORCE IN SELECTED MUSLIM COUNTRIES ............................................ 91
4.0 Introduction................................................................................................. 91
4.1 Islamic Family Law in Morocco................................................................. 91
4.1.1 Brief Overview of the Development of Islamic Family law in
Morocco ............................................................................................ 92
4.1.2 Ḍarar as a Ground of Judicial Divorce under the Moroccan
Law ................................................................................................... 93
4.2 Islamic Family Law in Egypt ..................................................................... 97
4.2.1 Brief Overview of the Development of Islamic Family law in
Egypt ................................................................................................. 98
4.2.2 Ḍarar as a Ground of Judicial Divorce under the Egyptian
Law ................................................................................................... 100
4.3 Islamic Family Law in Jordan .................................................................... 105
4.3.1 Brief Overview of the Development of Islamic Family law in
Jordan................................................................................................ 105

xi
 4.3.2 Ḍarar as a Ground of Judicial Divorce under the Jordanian
Law ................................................................................................... 106
4.4 Conclusion .................................................................................................. 113

CHAPTER FIVE: THE LAW RELATING TO ḌARAR AS A GROUND

TO DISSOLVE THE MARRIAGE THROUGH FASAKH IN
MALAYSIA ................................................................................................................ 115
5.0 Introduction................................................................................................. 115
5.1 History and Development of Islamic Law in Malaysia .............................. 115
5.1.1 Pre-Independence Mohammadan Marriage Ordinance .................... 119
5.1.2 Post-Independence of Administration of Islamic Law ..................... 120
5.2 Islamic Law in Current Malaysian Legal System ...................................... 124
5.2.1 The Hierarchical Structure and Jurisdiction of the Syariah
Court System .................................................................................... 126
5.2.2 Jurisdiction of the Syariah Court in Malaysia .................................. 126
5.2.2.1 Jurisdiction and powers of the Syariah Subordinate
Court ..................................................................................... 127
5.2.2.2 Jurisdiction and powers of the Syariah High Court ............. 128
5.2.2.3 Jurisdiction and powers of the Syariah Appeal Court .......... 129
5.3 The Law Relating to Ḍarar as a Ground to Dissolve a Marriage
through Fasakh under Islamic Family Law in Malaysia ............................ 130
5.3.1 Ḍarar due to the whereabouts of the spouse is not known ............... 131
5.3.2 Ḍarar due to non-providence of maintenance .................................. 133
5.3.3 Ḍarar due to imprisonment of husband ............................................ 135
5.3.4 Ḍarar due to the failure to exercise marital obligations ................... 136
5.3.5 Ḍarar due to impotency .................................................................... 138
5.3.6 Ḍarar due to insanity and ailment .................................................... 139
5.3.7 Ḍarar due to child-marriage ............................................................. 140
5.3.8 Ḍarar due to cruel treatment ............................................................. 140
5.3.9 Ḍarar due to refusal to consummate................................................. 144
5.3.10 Ḍarar due to lack of consent in marriage ....................................... 144
5.3.11 Ḍarar due to mental disorder .......................................................... 145
5.3.12 Ḍarar due to any other valid grounds ............................................. 145
5.4 Conclusion .................................................................................................. 148

CHAPTER SIX: ḌARAR UNDER THE LAW IN MALAYSIA: AN

EMPIRICAL STUDY IN SELECTED SYARIAH COURTS ............................... 149
6.0 Introduction................................................................................................. 149
6.1 Review of Unreported Cases Relating to Fasakh in Selected
Syariah Courts ............................................................................................ 149
6.1.1 Husband’s whereabouts is not-known .............................................. 156
6.1.2 Failure of the husband to provide maintenance ................................ 157
6.1.3 Failure to maintain and to provide for marital obligation ................. 164
6.1.4 Failure to give maintenance and cruelty of conduct ......................... 169
6.1.5 Mental abuse and Obstruct in the observance of religious
obligations ........................................................................................ 174
6.1.6 Unfair treatment in exercising polygamy.......................................... 176
6.1.7 Husband’s involvement in drug addiction and imprisonment .......... 178
6.1.8 Application for spouse’s ailment ...................................................... 181

xii
 6.1.9 Application of fasakh on other grounds ............................................ 181
6.1.10 Change of application and case withdrawn ..................................... 184
6.2 Application of the Concept of Ḍarār in Court Cases ................................. 186
6.2.1 Method in reaching a judgement on fasakh cases ............................. 194
6.3 Conclusion .................................................................................................. 202

CHAPTER SEVEN: CONCLUSION AND RECOMMENDATION ................... 204

7.0 Introduction................................................................................................. 204
7.1 Summary of the Research Approaches ....................................................... 204
7.2 Analysis on the Findings ............................................................................ 212
7.2.1 Maqasid al-Shariah as the basis of granting fasakh on the
Ground of Ḍarar in Syariah Court in Malaysia ............................... 212
7.2.2 Patterns of the Order of Fasakh ........................................................ 213
7.2.2.1 Application of ḍarar principle for non-maintenance ............ 213
7.2.2.2 Application of ḍarar in cases of unknown
whereabouts of the husband ................................................. 215
7.2.2.3 Application of ḍarar principle for failure to perform
marital obligation ................................................................. 216
7.2.2.4 Application of ḍarar principle for cruel treatment................ 216
7.2.2.5 Application of ḍarar principle for ailment of husband ......... 217
7.2.2.6 Application of ḍarar principle for unfair treatment in
polygamous marriage ........................................................... 218
7.2.2.7 Application of ḍarar principle for drug addiction and
imprisonment ........................................................................ 218
7.2.2.8 Application of ḍarar principle on multiple other
grounds ................................................................................. 219
7.2.3 Method of the Judgement .................................................................. 219
7.3 Weaknesses of the Law .............................................................................. 221
7.4 Suggestion for Improvement ...................................................................... 222
7.4.1 Augmentation of the provisions of law ............................................. 223
7.4.2 Government’s approach in promoting a healthy marriage ................ 226
7.5 Future Research .......................................................................................... 228

REFERENCES ........................................................................................................... 230

APPENDIX A LIST OF UNREPORTED CASES FOR CONTENT

ANALYSIS ................................................................................... 244
APPENDIX B LIST OF INTERVIEWEES ....................................................... 247

xiii
 LIST OF TABLES

Table ‎2.1 The Concept of Ḍarar under the Islamic Law 39

Table ‎4.1 Salient features of law in Morocco, Egypt and Jordan 114

Table ‎5.1 Development of Islamic Law Legislation Pre and Post

Independence 123

Table ‎6.1 Demographic Characteristics: Age of the Parties 150

Table ‎6.2 Demographic Characteristics: Number of Dependant

(Children) 151

Table ‎6.3 Marriage Duration 151

Table ‎6.4 Employment Status of Spouses 152

Table ‎6.5 Waiting Duration Before Applying for Fasakh 152

Table ‎6.6 Settlement Duration 154

Table ‎6.7 Grounds of Fasakh Application 155

Table ‎6.8 Maqāsidiy Elements on Prevention of harm under IFLA 187

xiv
 LIST OF FIGURES

Figure ‎2.1 Classification of the purposes of Sharī’ah 37

Figure ‎6.1 Dimension of ḍarār 194

Figure ‎6.2 Sources in reaching a judgment on fasakh cases 196

Figure ‎6.3 Process Involved in Reaching Fair Judgment in Fasakh Cases 203

xv
 LIST OF CASES

Abdul Hanif v Rabiah (1997)11 JH 47

Aidorra bte Ibrahim v Azman bin Abd.Jalil [2008] 2 ShLR 140
Ainun bt Abd Majid v Mohamad Adam bin Bakar [2008] 4 SHLR 141
Fakriah bt Yusoff v Zulkifli bin Ismail [2009] 1 ShLR 86
Habsah v Ahmad (1985) 6 JH 320.
Hairun v Omar (1990) 8 JH 289
Halijah bt Mat Serat v Mohd Idris bin Nordin [2009] 1 ShLR 150
Joan Mary Sulaiman v Sulaiman bin Haji Musa (1995) 10 JH 86
Kelthom v Ismail (1996) 10 JH 179
Khairul Faezah bte Haji Abdul Majid v. Muhamad Salleh bin Bidin [2005] 1 ShLR
171
Maznah bte Kassim v Othman bin Nordin [2007] 3 ShLR 112
Meering v Grahame-White Aviation Company Limited (1920) 122 LT 44, 51, 53
Mohd Alwi bin Sari v Faizah bt Mohd Ghazali (1999) 13 JH(1) 77.
Noorjahan bte Zainal Abidin v Ghulam Nabi Kausar bin Abdul Aziz Din [2008] 1
ShLR 91
Nor Wasitah bt Hj. Pahnot v Mohd Azri bin Bunawi [2008] 3 ShLR 149
Nurul Huda bt Ismail v Nurrizal bin Ahmad Imran [2009] 1 ShLR 108
Rafiah v Hassan (1987) 6 JH 112
Rakhmas binti Yunus v Mohd Adnan bin Ngah (1996) 8 Kanun 179
Ramah v Laton (1927) 6 FMSLR 128 (CA):
Rasnah Ariffin v. Shafri bin Khalid(2002) IX JH 189
Rosnani v San Ahmed (1989) 7 JH 102
Salina binti Mohd Dahlan v Mohd Salleh bin Haji Haron (2001) 14 JH(1) 287
Shaik Abdul Latif & Ors. v Shaik Elias Bu (1915) 1 FMSLR 204, 214
Siti Rohani v Mohd Sazali (1993) 2 MLJ 1
Zakhlina bt Khalid v Noasmadi bin Abdullah [2013]3 ShLR 100
Zarina bt Syaari v Mohd Yusof bin Omar [2005] 4 ShLR 173

xvi
 LIST OF STATUTES

Constitution (Amendment) Act 1994 (Act A885)

Decree-Law No. 78 of 1931, the Bill of Organization of Shari’a Courts, Egypt
Federal Constitution of Malaysia
Interpretation Acts 1948 and 1967
Islamic Family Law Act (Federal Territories) 1984
Islamic Family Law Ordinance 2001
Law No. 1 of 2000, Egypt, 2000
Law No. 25/1920, Egypt, 1920
Law No. 25/1920, Egypt, 1920
Law No. 25/1920. Egypt, 1920
Law No. 25/1929, Egypt, 1929
Law No.25/1920, Egypt, 1920
Mudawwanah al-Usrah, 2004
Qanūn al-Ahwāl al-Syakhṣiyyah, Raqm 20 li sanah 2010
Syariah Courts Civil Procedure (Federal Territories) Act 1998 (Act 585)
The Administration of Islamic Law (Federal Territories) Act 1993

xvii
 CHAPTER ONE

INTRODUCTION

1.0 BACKGROUND OF THE STUDY

There are various forms of dissolution of marriage under the Islamic family law. Ibn

Manzūr in Lisān al-ʿArab1 stated fasakh, which is attributed to marriage (nikāh)

means the termination or dissolution of a marriage on reasons that prevent the

continuity of the marriage. Though not clearly prescribed in the Qurʾān, fasakh has

been accepted as a way to dissolve a marriage based on the principles contained in the

hadīth of the Prophet (P.B.U.H), which stated (‫(ال ضرر وال ضرار‬2 which literally means

there should be no harm nor return of harm. The jurists had deduced considerable

methodology of fiqh on the principle of ḍarar based on this hadīth. Fasakh claimed

by a wife can be due to several reasons that have been set out by the jurists, however

there are dissenting views among one school of law (madhhab) to another on certain

grounds and which resulted in different regulatory laws of divorce in different

countries respectively. Among the reasons debated by the classical jurists include

failure of the husband to give maintenance, defect or disease on the part of the

husband or wife, absence or imprisonment of the husband and separation due to ḍarar

or harm and perpetual discord. 3

Where Malaysian law is concerned, the grounds for dissolution of marriage by

fasakh have been increasingly developed and structured. Nevertheless, there is always

room for improvement in terms of the application by the court in interpreting the

1
Ibn Manzūr, Lisān al-ʿArab, (Qāhirah: Dār al-Hadīth,1994), vol.5, 45.
2
Ibn Mājah, Sunan Ibn Mājah, Kitāb al-Ahkām, Bāb Man banā fi haqqihi ma yaḍurru bijārihi, no.
2340, (Al-Riyādh: Maktabah al-Ma'ārif lil-Nashr wa al-Tawzi', n.d.), vol. 2.
3
Al-Jazīrī, ‘Abd Al-Rahman, Al-Fiqh ‘ala al-Madhāhib al-Arba‘ah, (Qāhirah: Dār al-Manār, 2004),
vol. 4, 425-428.

1
principle of harm in order to ensure that it will provide an effective remedy for the

party involved. All family laws that have been enacted since 1983 recognize that a

wife may obtain dissolution of marriage in court based on one or several reasons that

have been listed and provided under the Islamic Family Law in every state. The

Islamic Family Law (Federal Territories) Act 19844 provides that what is meant as

ḍarar syarie as harm to the wife based on what is normally recognized by Islamic Law

affecting the religion, life, body, mind, moral or property.5 It is however to be noted

that the provision on ḍarar is only mentioned under section 23(4) on polygamy, and is

not mentioned under the grounds to apply fasakh. For example, the act provides:

“…the court may grant the permission applied for if satisfied…that the proposed

marriage would not cause ḍarar syarie to the existing wife or wives’.6 However, the

IFLA provides examples of cruelty under the provision of fasakh which could be

understood to be the examples of ḍarar syarie, and any assault should also be proved

to be habitual. On the difficulty to prove a case on ḍarar, fasakh is often referred to as

the last resort, and trials will be time consuming, which may extend from one to three

years.7

There are cases where the learned judge had wrongly interpreted the provision

on ‘habitual assault’ on fasakh claim, on the ground of physical cruelty. In the case of

Hairun v Omar (1990) 8 JH 289 the learned trial judge dismissed the wife’s

application for fasakh on the ground of husband’s cruelty under section 52 (1) (h) of

the Islamic Family Law Enactment (Selangor) 1984. Although the learned judge

found that the husband had contravened Hukum Syara’ by beating and hurting the

4
Hereinafter referred to as ‘IFLA’.
5
Islamic Family Law (Federal Territories) Act 1984, section 2.
6
Islamic Family Law (Federal Territories) Act 1984, section 23 (4) (d).
7
Aziah Mohd Awal,“Divorce in Accordance With Islamic Law in Malaysia: Law and Practice” vol.5
No. 2 (2001) IKIM Law Journal 77; Abu Naim Ikhsan, “Kaedah-kaedah Fasakh di Mahkamah
Syariah”, XXI/1 (2006) Jurnal Hukum 13.

2
wife, her application was dismissed as the trial judge interpreted the word ‘habitual

assault’ in the subparagraph (1) to the section to mean ‘frequent assaults’. He then

held that the husband’s physically assaulting his wife on two occasions did not

amount to ‘habitual’. On appeal, the Syariah Appeal Board held that the trial judge

had misinterpreted section 52(1)(h) in which the main point of the section is ‘cruelty’,

and the subparagraphs are merely illustrations of cruelty. Cruelty may either be

physical or mental cruelty, and habitual assaults do not mean physical assaults as there

is a difference between ‘assaults’ and ‘battery’. The question of habitual is only

relevant in cases of mental cruelty. In cases of physical cruelty, battery even though

not habitual is sufficient to establish cruelty.

Another example of the grounds of fasakh divorce under the law in Malaysia is

failure of the husband to give maintenance to the wife and this is also the view of

Shāfiʿi. The non-providence will be detrimental to the wife and the entitlement to

maintenance is regardless of whether the wife is able to support herself or not.8 In the

case of Siti Rohani v Mohd Sazali9, the wife claimed fasakh alleging that the husband

had not given any maintenance to her and her child. The learned trial judge found that

the husband had failed to provide maintenance and that the wife had not been found

by any court to be nushūz (disobedient). Nevertheless the court held that according to

Shāfiʿi school, it was necessary to show that the husband was unable to maintain the

wife, and accordingly dismissed the claim for fasakh as the husband in this case had

the means and could afford to provide maintenance. The Syariah Appeal Committee

allowed the wife’s appeal as section 52 (1) (h) of the Islamic Family Law Act 1984

which follows the Māliki law had made a fundamental change in the law and the trial

8
Al-Shirbīnī, Muhammad bin Ahmad, Mughni al-Muhtāj Ila Maʿrifati Maʿāni Alfāz al-Minhāj, (Bayrūt:
Dar al-Fikr, 8991), vol.3, 435.
9
(1993) 2 MLJ 1

3
judge had therefore wrongfully applied the dominant Shāfiʿī view that fasakh is only

granted where the husband is shown to be incapable of maintaining the wife. The

Appeal Committee also referred to the minority view of the Shāfiʿī school in that

where the wife can obtain no maintenance from her husband for a period of three

days, she is entitled to dissolution of marriage whether the husband is present or

absent, and the argument in Fiqh as-Sunnah by Sayyid Sābiq that if the court is

allowed to dissolve the marriage because of a defect in the husband, a divorce for

failure to provide maintenance or causing injury to the wife should be the more

allowable.

Further research on the extent of application of ḍarar cases as a ground for

fasakh is paramount since the divorce rate in this country is at alarming levels.

According to statistics collected by the Terengganu Syariah Judiciary Department, it

reveals that a number of 1,454 divorce applications were received by the department

last in 2011. The figure shows an increase of 108 cases compared to 1,346 cases in

2009.10 Another statistics released by Royal Malaysia Police (RMP) shows that a

number of 18124 cases of marital abuse were reported from 2007 until 2011, in which

3277 cases were reported in 2011, and an alarming 506 cases for the first two months

of 2012.11 Thus this research will provide an option for the undefined acts by the

husband that may be considered a valid legal reason for the wife to claim a separation

through fasakh.

Apart from that, it can be seen that although it has been the tendency in

Malaysia to adopt the Shāfiʿī’s view, yet it is the focus on ‘maṣlahah’12 that the law

10
“Kes Cerai Meningkat”, myMetro Online, 24 June 2012 < http://www.hmetro.com.my>
11
“54 Peratus Kes Keganasan Rumahtangga Kerana Selisih Faham”, mStar Online, 17 April, 2012
<www.mstar.com.my>
12
‘Maṣlahah’ is the acquisition of manfaʿa (benefit) or the repulsion of maḍarra (injury and harm). See
Chapter Two for further discussion on maslahah.

4
will serve to protect. It should be reflected that the various schools of law that

emerged over the centuries are schools of fiqh that have interpreted the Sharīʿah in the

light of the realities of their time. The disagreement in the term and condition in

granting fasakh divorce itself offers the rooms for flexibility rather than rigidity,

which is of crucial aspect in order to operationalize the injunctions of Islam with

reference to contemporary reality. Having said that, a research in this area is

inevitable, particularly in order for the authority to adopt the best practices in

resolving matters concerning the application of ḍarar in granting fasakh.

1.1 STATEMENT OF THE PROBLEM

Under Islamic law, the grounds for fasakh are different from one school of law to

another. In a hadith narrated by Ibn Abbas, it is reported that the Prophet (PBUH)

said, “There must be no harm nor return of harm”.13 The hadith has provided the basis

of numerous other maxims on the subject of ḍarar14 for example “Harm is eliminated

to the extent that is possible” (‫ )الضرر يدفع بقدر اإلمكان‬and “A greater harm is eliminated

by means of a lesser harm” (‫)الضرر األشد يزال بالضرر األخف‬. Ibn Manzūr in Lisān al-

ʿArab describes ḍarar as anything that causes damage or danger, and it is the opposite

of benefit (‫)النفع‬. The term ḍarar also connotes hardship (‫)الضيق‬.15 According to the

jurist ḍarar or harm being meant here refers to any act that can give harmful effect to

the religion, self, offspring, mind, wealth, and honour.16 This is also the view of Al-

Shātibi in that harm refers to the husband’s maltreatment or abuse to the wife affecting

13
Ibn Mājah, Sunan Ibn Mājah, (Al-Riyādh: Maktabah al-Ma'ārif lil-Nashr wa al-Tawzi', n.d.), vol. 2,
Hadith no. 2331.
14
As-Ṣabūni, Al-Madkhāl Al-Fiqh wa Tārikh Al-Tashriʿ Al-Islāmi, (Cairo: Maktabah Wahbah, 1985)
15
Abu Jayb, Sʿaid, Al-Qāmūs Al-Fiqhi: Lughatan wa Isṭilāhan, (Dimashq: Dar Al- Fikr, 1985), 66-67.
16
An-Nadawī, Al-Qawāʿid Al-Fiqhiyyah, (Dimashq: Dar Qalam, 1994), 287.

5
the five essential preservations in Islam.17 There is also general agreement that the

preservation of these necessities is the objective behind any revealed law.18

Under the Hanafi madhhab, a wife can apply to dissolve her marriage through

fasakh only when she can prove to the court that her husband is incapable of

consummating the marriage. Jurists of Shāfiʿis and Hanafis opined that injury or harm

is not the reason for divorce, although it can deteriorate the marital relationship.19 The

Mālikis and Hanbalis meanwhile maintain that the wife may ask the judge to order a

divorce if she claims that the husband has caused her such an injury as to make the

continuation of their marital life impossible, such as by insulting, beating, or any other

acts that cannot be borne by the wife. According to the Mālikis, if the harm is such as

to make their continued life intolerable and the judge cannot reconcile them, then he

shall order an irrevocable divorce.20 Al-Dardīr stated that the wife is entitled to apply

for divorce due to ḍarar when the husband has done something not allowed by

the Sharīʿah, such as leaving his wife without cause or beating her without reasonable

cause, or insulting her or insulting the wife’s descendant.21 This view is also favored

by Zaydān as he defined ḍarar as anything that can cause injury or hurt her physically

(‫)المادي‬, emotionally or psychologically (‫ )النفسي أو المعنوي‬or by putting her into danger

or destruction (‫)الهالك‬.22

Among the general types of ḍarar in a marriage discussed by the classical

jurists includes abuse and maltreatment by the husband,23 failure to maintain,24 defect

17
Al-Muwāfaqat Fi Usūl Al-Sharīah, (Misr: Syarikah Maktabah Mustafa Al-Bābi Al-Halabī, 1991), vol.
4, 30.
18
Al-Shātibi, vol. 3, 5.
19
As-Syirbīnī, vol.3, 261.
20
Sayyid Sābiq, Fiqh Al-Sunnah, (Bayrūt: Dar Al-Turāth Al-ʿArabi, n.d.), 210-211.
21
Al-Dusūqi, 345.
22
Zaydān, Abdul Karim, Ahkām Al-Mar’ah Wal Bayt Al-Muslim Fi Al-Sharīʿah Al-Islāmiyyah, (Bayrūt:
Muassasah Ar-Risālah, 1993), vol. 8, 437-439.
23
Al-Dusūqi, vol.2, 345
24
Zaydān, 480.

6
and infectious disease,25 absence or imprisonment of the husband26 and perpetual

discord.27 Since law in all societies plays a crucial role, and it evolves with life

alongside religious forces, the principle of ḍarar has been codified on various grounds

in several countries to enable the dissolution of marriage.

In 1915, reform in the Turkish Ottoman Government was to provide authority

in dissolution of marriage through fasakh, if there is harm in a marriage, based on the

Māliki madhhab that adheres to takhayyur methods. Subsequently, a few laws were

enacted to include harmful reasons in a wife’s claim for fasakh. This can be seen in

Egypt Family Law (Art. 6-11, No.25/1929), Morocco (Art.98-113), and Jordan

(Art. 114-144). In Egypt in particular, the assessment on the degree of harm tends to

be elitist and depends on the social status28 and what is harm for a rich woman is not

harm for a poor one. The court further defined harm as inflicting verbal or physical

injury to the woman in a way that does not befit people of her social status. The reason

being is, what a woman of a certain social class finds tolerable another of a different

social class does not. In another case, the court decided that harm does not have to be

repeated. A single hurtful act is sufficient to allow wife to request divorce, and this is

also inspired by the Māliki madhhab as underlined by the explanatory note of Decree-

Law No. 25/1929.

In Malaysia, there are a number of reports on violence done onto wives and the

issues of marital conflicts that lead to assaults are common. Reports of such incidents

are published in the media such as newspapers and magazines and are broadcasted

25
Ibn Qudāmah, Abu Muhammad ʿAbdullah, Al-Mughni, (Qahirah: Dar ‘Alam al-Kutūb, 1980), vol. 2,
597.
26
Al-Dusūqi, vol. 2, 482.
27
Zaydān, 407.
28
Bernard-Maugiron, N. and Dupret, B., “ Breaking-up the Family: Divorce in Egyptian Law and
Practice” vol. 6 (2008) Journal of Women of the Middle East and the Islamic World,
<www.brill.nl/hawwa> viewed on 28th March 2012.