Malay Islamic Quotes

Islam is a religion based upon knowledge, and a denial of the possibility and objectivity of knowledge would involve the destruction of the fundamental basis upon which not only the religion, but all the sciences are rooted.

Manusia ini kuat, tapi nafsu mampu menundukkannya. Nafsu itu kuat, tapi iman mampu menundukkannya.

Agak aneh bahawa perkembangan madrasah di Haramyn sampai saat ini masih diabaikan para ahli. Jika banyak studi dilakukan atas pertumbuhan madrasah di tempat-tempat lain di Timur Tengah, kelihatan agak ganjil sedikit sekali perhatian diberikan kepada sejarah unik madrasah dan lembaga-lembaga keilmuan lainnya di Haramayn. Akibatnya, studi-studi itu tidak hanya gagal memahami tradisi keilmuan di Tanah Suci, tetapi juga sifat diskursus ilmiah di sana.

Kita perlu faham bahawa hak manusia perlu diraikan dengan syarat mengikuti panduan syarak. Jika semua hak manusia perlu raikan, maka akan lahirlah manusia yang hidup tanpa undang-undang. Semuanya bebas atas dasar liberal. Nak jadi lesbian? Nak tukar jantina? Semuanya boleh. Hak manusia yang berlandaskan nafsu ini menjauhi fitrah Muslim yang sebenar. Jangan jadikan hak asasi manusia sebagai alasan untuk membenarkan tindakan. Kita sering kali fikir tentang hak manusia, tapi kita lupa bahawa kita adalah hamba-Nya, dan kita ini hak milik Allah. Bagaimana dengan hak kita sebagai hamba?

It is all too often the case with certain types of scholars of Malay-Indonesian Islam, when dealing with Islamic texts such as the one in question in which they are confronted with a word they do not quite understand, that instead of admitting their failure to explain the word in the text as due to their own lack of understanding, they would proceed to conjure up some excuse for branding the word as an enigma, and then, because it is an enigma to them, they would proceed further to reject it with such pronouncements as: “it seems obvious that this puzzling word is due to a scribal error”, so that they might suggest their own futile substitute.

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

Kita perlu faham bahawa hak manusia perlu diraikan dengan syarat mengikuti panduan syarak. Jika semua hal manusia perlu raikan, maka akan lahirlah manusia yang hidup tanpa undang-undang. Semuanya bebas atas dasar liberal. Nak jadi lesbian? Nak tukar jantina? Semuanya boleh. Hak manusia yang berlandaskan nafsu ini menjauhi fitrah Muslim yang sebenar. Jangan jadikan hak asasi manusia sebagai alasan untuk membenarkan tindakan. Kita sering kali fikir tentang hak manusia, tapi kita lupa bahawa kita adalah hamba-Nya, dan kita ini hak milik Allah. Bagaimana dengan hak kita sebagai hamba?

Kelantan, where it has ruled the longest, for instance, bizarrely has segregated supermarket checkout queues, which is unheard-of even in Saudi Arabia. The same state has introduced a premodern “Islamic currency” of fat gold coins for bigger purchases. Women must wear headscarves to work— always a trivial matter, until the Islamists are in a position to enforce it. And nightclubs are banned, leading to a flood of Malays escaping for the weekend to the brothels and karaoke clubs across the border in southern Thailand. All four states, moreover, have vowed to crack down hard on that most terrifying menace to civilization: Valentine’s Day.

Spanish chronicler and historian Francisco Colin draws a connection between the Malay (Malaysia), the Filipinos (Philippines), and the mainland region of Malaca: Of the nature, languages, and letters of the Filipinos: In accordance with the origin which we ascribed to the civilized nations of these islands in chapter four, so also are their capacity, languages, and letters. They are descendants of the Malays of the mainland of Malaca, whom they also resemble in their capacity, languages, and letters. From the shape, number, and use of the characters and letters of this nation it is quite evident that they are all taken from the Moro Malays and originated from the Arabs.5 This was likely the result of Islamic expansion into the islands after Muhammad. Colin suspects that the Pacific islands are a mix of people who were Japonic (of Javan), Chinese (of Sinites of Ham), and Indian (of Joktan). Colin also suggests that Filipino Indians came through New Guinea and all have Malay descent.