Preamble
Menurut SP3, dia diberitahu oleh SP4 bahawa OKT pegang bahagian peha dan kemaluan SP7. - SP6 beri keterangan OKT duduk sebelah SP7 dan pegang kemaluan dan di dapur, OKT dukung dari belakang dan kena payudara SP7 dan selepas itu, cuba masukkan tangan ke dalam seluar SP7 dan SP7 tidak selesa. Tiada keterangan bagaimana ia berlaku; keadaan sekeliling semasa itu. SP4 dan SP6 hanya mengulangi keterangan perbuatan didakwa dilakukan Orang Kena Tuduh. - SD3 yang jalankan pemeriksaan terhadap SP7 pada 13.9.2020 di Klinik Kesihatan Benta, nyatakan selain daripada dakwaan cabul seperti dalam D8, didapati SP7 tidak tunjukkan tanda-tanda seorang yang trauma dan sebaliknya, bersikap acuh tidak acuh dan bermain dengan telefon bimbitnya, semasa itu. SD3 juga akui ada kemungkinan juga itu reaksi SP7 untuk lupakan trauma itu. - Meskipun SP8 bukan saksi pakar, beliau masih seorang doktor perubatan yang bertauliah. Keterangan beliau ada weight untuk dipertimbangkan. - SP8, I.O sahkan SP7 ada dirujuk ke Hospital Kuala Lipis dan laporan perubatan ada diterima. Tetapi ia tidak dikemukakan. - Keterangan doktor pakar di Hospital Kuala Lipis penting untuk buktikan keadaan sebenar kesihatan mental SP7; adakah masih trauma atau tidak, atau sama dengan dapatan SD3. - SP8 juga sahkan SP7 tidak ada beri maklumat tentang keadaan lokasi tempat kejadian di meja tempat kerja; OKT sedang baiki kereta, kedudukan kereta di "K", kedudukan meja dan hanya bergantung kepada statement ibu mangsa, kakak mangsa dan ibu saudara mangsa. Maka jelas tiada siasatan dijalankan sama ada dakwaan yang dibuat oleh mangsa bahawa sebelah tangan OKT di bawah kereta dan sebelah lagi memegang kemaluan SP7, benar boleh berlaku atau. - Tiada siasatan juga boleh dianggap telah dilakukan mengapa keterangan itu tidak konsisten dengan keterangan SP7 dalam laporan polis P7 bahawa OKT datang duduk sebelah SP7, tiba-tiba meraba kemaluan SP7 dan bukannya duduk di bawah meja dan meraba kemaluan SP7. Perbezaan itu adalah satu percanggahan yang material kerana pada masa yang sama, terdapat saksi mata di tempat kejadian itu yang menyatakan sebaliknya. SP7 juga gagal beri penjelasan mengapa perbezaan yang ketara ini boleh terjadi.” [39] Mahkamah ini telah meneliti keterangan yang dikemukakan oleh saksi-saksi yang tercatat dalam nota keterangan iaitu SP 5 (sepupu kepada Pengadu), SP 7 (Pengadu), SP 8 (Pegawai Penyiasat), SD 1 (Tertuduh), SD 2 (anak kepada Tertuduh) dan SD 3 (Pegawai Perubatan). Mahkamah ini juga meneliti prosiding yang dijalankan dan mendapati tiada sebarang petanda bahawa terdapat ketidakpatuhan undang-undang di bawah Kanun Prosedur Jenayah. Begitu juga penerimaan masuk keterangan-keterangan saksi-saksi juga serta pengemukaan keterangan-keterangan dokumen juga didapati tidak menyalahi Akta Keterangan 1950. Mahkamah juga mendapati pihak-pihak telah diberikan hak untuk menjalani satu perbicaraan yang adil. Mahkamah juga mendapati penelitian keterangan-keterangan oleh hakim berdasarkan kepada catatan ringkas alasan keputusan hakim bicara juga tidak menunjukkan sebarang kesilapan yang memerlukan Mahkamah ini menggunakan kuasa semakan bagi membetulkan kesilapan tersebut. Akhirnya, dapatan dan keputusan Hakim Mahkamah Sesyen dikekalkan. Nota Hujung [40] Sesungguhnya penyediaan alasan penghakiman dalam kes jenayah adalah penting diberikan keutamaan. Adakah wajar apabila hakim yang telah menjatuhkan hukuman boleh tidur dengan lena dibuai mimpi yang indah sedangkan Tertuduh terpaksa menunggu di penjara untuk mendapatkan alasan penghakiman sehingga kes rayuannya dapat didengar oleh Mahkamah Rayuan? Adakah ia sejajar dengan hati nurani yang murni apabila Pendakwa Raya yang bertanggungjawab melindungi orang awam terpaksa menunggu hakim bicara menyediakan alasan penghakiman sebelum Pendakwa Raya boleh mengemukakan rayuannya secara teratur di hadapan Mahkamah Rayuan? Adakah wajar hakim yang telah menerima pendapatan daripada dana awam dengan sewenang-wenangnya melewat-lewatkan alasan penghakiman sehingga orang awam yang menjadi mangsa jenayah perlu menunggu dengan lama untuk mendapatkan keadilan di Mahkamah Rayuan? [41] Pada hemat Mahkamah ini penyediaan alasan penghakiman dalam tempoh yang ditetapkan seperti yang ditetapkan dalam arahan amalan atau pekeliling-pekeliling yang dikeluarkan memerlukan rasa tanggungjawab, amanah serta keikhlasan dan hati nurani yang bersih. Hati nurani yang bersih telah dijelaskan maksudnya dalam dokumen klasik di bawah Peradaban Inggeris yang dikenali sebagai Doctor and Student yang dilaporkan dicatat pada tahun 1518 yang terdapat di dalam laman sesawang Law of Nature and Natures's God di www.lonang.com seperti yang berikut: Dialogue 1, Chapter 15 Of Conscience This word conscience, which in Latin called conscientia, is compounded of this proposition cum, that is to say in English, with; and of this noun scientia, that is to say in English, knowledge: and so conscience is as much to say knowledge of one thing with another thing: and conscience so taken, is nothing else but an applying of any science or knowledge to some particular act of man. And so conscience may sometime err, and sometime not err. And of conscience thus taken, doctors make many descriptions. Whereof one doctor saith, that conscience is the law of our understanding. Another, that conscience is an habit of the mind discerning between good and evil. Another, that conscience is the judgement of reason judging on the particular acts of man. All which sayings agree in one effect, that is to say, that conscience is an actual applying of any cunning of knowledge to such things as are to be done: whereupon it followeth, that upon the most perfect knowledge of any law or cunning, and of the most perfect and most true applying of the same to any particular act of man, followeth the most perfect, the most pure, and the most best conscience. And if there be default in knowing of the truth of such a law, or in the applying of the same to particular acts, then thereupon followeth an error or default in conscience. As it may appear by this example: Sinderesis ministreth an universal principle that never erreth, that is to say, that an unlawful thing is not to be done. And then it might be taken by some men, that every oath is unlawful, because the Lord saith, Matt 5, Ye shall in no wise swear, and yet he that by reason of the said words will hold that it is not lawful in no case to swear, erreth in conscience; for he hath not the perfect knowledge and understanding of the truth of the said gospel, not he reduceth not the saying of the scripture to other scriptures, in which it is granted that in some case an oath may be lawful. And the cause why conscience may so err in the said case, and in other like, is because conscience is formed of a certain proposition or question, grounded particularly upon universal rules ordained for such things is are to be done. And because a particular proposition is not known to himself, but must appear and be searched by a diligent search of reason, therefore in search and in the conscience that should be formed thereupon may happen to be error, and thereupon it is said that there is error in conscience: which error cometh either because he doth not assent to that he ought to assent unto, or else because his reason whereby he doth refer one thing to another is deceived. For farther declaration whereof it is, to understand, that error in conscience cometh seven manner or ways. First, through ignorance; and that is, when man knoweth not what he ought to do: and then he ought to ask counsel of them that he thinks most expert in that science whereupon his doubt riseth. And if he can have no counsel, then he must wholly commit him to God, and he of his goodness will so order him, that he will save him from offence. The second is through negligence; as when a man is negligent to search his own conscience, or to enquire the truth of other. The third is through pride; as when he will not meeken himself, ne believe them that be better and wiser than he is. The fourth is through singularity; as when a man followeth his own wit, and will not conform himself to other, nor follow the good common ways of men. The fifth is through an inordinate affection to himself, whereby he maketh. Conscience to follow his desire, and so he causeth her to go out of her right course. The sixth is through pusillanimity, whereby some person dreadeth ofttimes such things as of reason he ought not to dread. The seventh is through perplexity; and this is when a man believeth himself to be so set betwixt two sins, that he thinketh it unpossible but that the shall fall into the one but a man can never be so perplexed indeed, but through an error in conscience; and if he will put away that error, he shall be delivered. Therefore I pray thee that thou wilt always have a good conscience; and if thou have so, thou shalt always be merry; and if thine own heart reprove thee not, thou shalt always have inward peace. The gladness of right wise men, is of God, and their joy is always in truth and goodness. There be many diversities of conscience, but there is none better than that whereby a man truly knoweth himself. Many men know many great and high cunning things, and yet know not themselves; and truly he that knoweth not himself, knoweth nothing well. Also he hath a good and clean conscience, that hath purity and cleanness is his heart, truth in his word, and right wiseness in his deed. And as a light is set in a lantern, that all that is in the house may be seen thereby; so Almighty God hath set conscience in the midst of every reasonable soul, as, a light whereby be may discern and know what he ought to do, and what he ought not to do. Therefore forasmuch as it behoveth thee to be occupied in such things as pertain to the law; it is necessary that thou ever hold a pure and clean conscience, specially in such things as concern restitution: for the sin is not forgiven, but if the thing that is wrongfully taken be restored. And I counsel thee also that thou love that is good, and flee that is evil: and that thou do to another, as thou wouldest should be done to thee, and that thou do nothing to other, that thou wouldest not should be done to thee, that thou do nothing against truth, that thou live peacebly with thy neighbour, and that thou do justice to every man as much as in thee is: and also that in every general rule of the law thou do observe and keep equity. And if thou do thus, I trust the light of the lantern, that is, thy conscience, shall never be extincted. …” [42] Ia telah diulas oleh Richard O'Sullivan di dalam The Hamlyn Lectures Second Series bertajuk The Inheritance of The Common Law, Stevens & Sons Limited 1950 di halaman 97 seperti yang berikut: “The conception of conscience is constant from the beginning and receives classical expression in the Doctor and Student: 'Conscience is the judgement of reason judging on the particular acts of man... He hath a good and clean conscience, that hath purity and cleanness in his heart, truth in his word, and rightwiseness in his deed. And as a light is set in a lantern, that all that is in the house may be seen thereby; so Almighty God hath set conscience in the midst of every reasonable soul as a light whereby he may discern and know what he ought to do and what he ought not to do. Therefore forasmuch as it behoveth thee to be occupied in such things as pertain to the law; it is necessary that thou ever hold a pure and clean conscience, specially in such things as concern restitution: for the sin is not forgiven, but if the thing that is wrongfully taken be restored. And I counsel thee also that thou love that is good and fly that is evil; and that thou do to another as thou wouldest should be done to thee and that thou do nothing to other that thou wouldest not should be done to thee, that thou do nothing against truth, and that thou do justice to every man as much as in thee is: And also that in every general rule of the law thou do observe and keep equity. And if thou do thus, I trust the light of the lantern, that is, thy conscience, shall never be extincted'.” [43] Begitu juga dalam Kamus Dewan, Edisi Keempat, Dewan Bahasa dan Pustaka 2021 telah memberikan takrifan nurani dihubungkaitkan dengan perasaan hati murni dengan menyatakan seperti yang berikut: “nurani Ar bercahaya, terang: hati ~ a) hati yang telah mendapat cahaya drpd Tuhan; b) perasaan hati murni yg sedalam-dalamnya.” [44] Malahan dalam Concise Ocford English Dictionary, Eleventh Edition, Revised, Oxford University Press menyatakan “conscience” membawa maksud seperti yang berikut: “Conscience n. a person’s moral sense of right and wrong.” [45] Sorotan ringkas kepada takrifan hati nurani yang baik ialah bagi menunjukkan hubung kait di antara keperluan untuk menyediakan alasan penghakiman dengan hati nurani yang baik. Ini bermakna seorang hakim bicara yang mempunyai hati nurani yang baik tidak akan gagal menyediakan alasan penghakiman dalam tempoh yang ditetapkan. Ini adalah disebabkan tindakan sedemikian adalah menyalahi dan tidak selari dengan hati nurani yang baik. Ini bermakna penulisan alasan penghakiman bukanlah satu tindakan yang berbentuk mekanikal tetapi ia mempunyai hubung kait dengan hati nurani yang baik yang menjadi salah satu cabang kepada kelestarian sistem pentadbiran keadilan jenayah. [46] Penyediaan alasan penghakiman pada kadar segera bukannya semata-mata didorong oleh pekeliling yang dikeluarkan atau keghairahan untuk menggambarkan perangkaan yang menarik berkaitan pelupusan kes. Ia adalah satu tanggungjawab yang perlu ditunaikan dengan bersungguh-sungguh serta berkualiti. Ia didorong oleh hati yang bersih dan tenang dalam menjalankan amanah kehakiman yang dipertanggungjawabkan. [47] Pada hemat Mahkamah ini bagi menyediakan alasan penghakiman oleh Mahkamah Rendah ia tidak semestinya memerlukan ilmu kepengarangan yang tinggi. Ia memadai untuk hakim bicara menyatakan apakah perkara-perkara yang telah diambil perhatian dalam membuat satu keputusan. Alasan penghakiman ringkas dalam kes ini seperti di perenggan [38] di atas adalah salah satu contoh bagi memastikan alasan penghakiman ringkas dapat disediakan sebelum alasan penghakiman penuh dikeluarkan sekiranya terdapat rayuan ke Mahkamah Tinggi. Apa yang penting ialah hakim bicara tidak sewajarnya menjadi penyebab kepada kelewatan proses keadilan jenayah dan pendengaran rayuan jenayah oleh Mahkamah Tinggi. Bertarikh: 05 hb. Mac 2025 (ROSLAN BIN MAT NOR) HAKIM MAHKAMAH TINGGI MALAYA TEMERLOH, PAHANG DARUL MAKMUR PIHAK-PIHAK: Bagi Pihak Perayu Intan Nor Hilwani binti Mat Rifin Timbalan Pendakwa Raya Pejabat Penasihat Undang-undang Negeri Pahang Temerloh, Pahang Darul Makmur Bagi Pihak Responden Mohd Harris Mohan bin Abdullah Tetuan The Law Office of Mohd Haris Raub, Pahang Darul Makmur