Begun May 2011
Revised Nov 2014 & Nov 2016
And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption. – Al’Qur’an 11:85
Being slaves of corruption they will not even call their corrupt ideas, habits and actions as evil and will finally perish in their own corruption, depravity and bondage. – 2 Peter 2-19
Having recently retired and relocated to Thailand after seventeen years in Malaysia, I thought it time to shake the dust off of this essay and my feet. In all truth and although I am eternally grateful for the opportunities and blessings that God Almighty afforded me while I was there, what you are about to read is an expression of both duty and respect for this fact. As I re-read my initial draft, I realized my previous sentiments and assessments have been validated by the vigorous malfeasance of Malaysia’s highest officials. Indeed, I had even prayed for a Malaysian ‘Trump’ for the sake of my closest friends and suffering innocents, but even they realize it is not possible given the cultural temperament and predilections of their tribe, as described below.
Despite professions to the contrary, the promotion of sectarian ignorance[i] and enhanced injustice appears to be business as usual for the waning Malay Merdeka generation. Teoh Beng Hock’s and Anthony Kevin Morais’s murders added to the magnificent 1MDB scam as well as Chief Minister Taib’s fifty-plus year rapine of Sarawak bear ample evidence for the assertion—not to mention litanies of transgressions attributable to a political party that treats governance like a privately owned cash cow, as do most state authorities in the world, with few exceptions such as honorable Bhutan.
As a matter of fact, NGOs in Sarawak and Sabah are so disturbed that some have promoted the idea of secession from the criminal prejudice of the peninsula. And according to Prof Chandra Muzzafar, although it is not entirely “race-specific“, Malay corruption is indeed at “epidemic proportions” and is “all pervasive“. Hence, whatever moral ground they may have once held is giving way to non-Muslim encroachments by sedulous default. If Malays stand, it is by force of a larger number of befuddled partisans and the immense fortunes their leaders have misappropriated. Their professed religion has very little to do with whatever success they do entertain and it seems to this writer that their neighbors tolerate them simply because there is no alternative.
When America drifted towards Gulf Wars and co-rexit disasters on tides of stage-managed terror and corporate venality, its mounting hostility to reason gave me cause to leave. I had hoped to find a more civilized milieu and, to a limited extent, I did because much of East Asia is more than half a century behind the occidental suspension of common sense. I left America in 1999 and have since earned a PhD in the displacement of similarly inclined chattels of the New World Order’s Privy Councils in New York and London. As a ‘Baby Boomer’ I had witnessed America’s transition to social dissolution and soon recognized similar patterns in SE Asia’s pock marked seas of identitarian cripples. Unfortunately, my sojourn caused me to conclude that many, including Muslims, have joined brigades of post-modern narcissists whom Allah swt called “selfish” when He discussed the character of Cain (Khabil).
I managed by the grace of Allah to attain greater self-awareness after I read the Revelation of Islam. The blessed epiphany mercifully changed hope to absolute certainty—meaning that terra-firma is neither ‘be-all’ nor ‘end-all’ for homo-sapient-sapiens and that our Creator is far more merciful than I and others had given Him credit for. I also realized that my prior experience and education constituted knowledge that few born-Muslims were qualified to justly weigh. Furthermore, after I re-read E.W. Said’s Reflections on Exile, actually being in exile helped me harness new definitions that favored a march towards destiny minus the concept of ‘fate’ because it was defined by a conscious, proactive attendance to pleasing heaven rather than hawkers of the ‘white man’s burden’ — kudos for Joseph Conrad.
Anyway, in SE Asia’s dappled fields of what were once High Cultures — unique in some ways, common in many, exotic in others — my post-conversion experiences were never impenetrably baffling until I confronted Malay Muslims about six years into the journey. Here was a tribe that appeared resolutely committed to negotiating quagmires of self-destruction while courting scorn and international partnerships forbidden by Al’Qur’an. Even their Indonesian cousins didn’t like them. What is worse is that during my 16 to 17-plus years in the Far East I have yet to hear a good word spoken on their behalf by non-Malay neighbors or residents, excepting, of course, facile anecdotes offered by tourists and the few auslanders who retire or visit as sahibs of the comforts afforded by walled communities, spas and resorts.
– Khairol Anuar Masuan, K&A Applied Psychology Consultancy, KL, (6 May 2011)
I came to understand that the Sultan-hood of the Malay ‘Culture of Denial’ is chaired by a demoted gene pool spliced to sanctimonious pretense by Machiavellian hopefuls in positions of leadership—a combination that makes Catholics look respectable. This ever-so-polite but aimless predisposition pugnaciously defends a lack of foresight suffered by reactionaries as well as their delusions. It does this by nursing a phantom of unqualified militancy bolstered by an exceedingly poor grasp of religion and their own history. You see, the art of ‘Rendition’ was known to Dutch Colonials who, after teaching Rohingyas the piracy they are now hated for, moved further down the peninsula and then painstakingly exiled almost all of the Malay insurgent leaders they didn’t outright murder. Hence, the very best of Malay blood (‘tigers’—actually lions), was long ago exported to South Africa and diverse hinterlands in the Levant and Maghreb to cut losses from steadfast rebellion-makers. These families had spawned chiefs who fought off indomitable Thais face-to-face rather than profit from the trafficking of foreign unfortunates at the border, or anonymously blow up buses, flea markets and hotels, or shoot defenseless Thai teachers in front of school children. An example is the great Onn Jaafar (likely the last of his kind), the Malay Tiger-Lion who professed the Islam I read about in the Seerah. He would never have committed or supported such criminal behavior or licked the heels of today’s ruling clique of thieves, as do the slobbering hand-kissing sycophants who are copiously photo-shopped these days.
My studies revealed an even greater insult to Malay dignity, one that accompanied colonial insults in tandem with Orientalism. This was mysticism’s usurpation of common sense for the purpose of keeping the masses in suspense while awaiting Allah’s intervention. I call this lot of reduced soul power ‘Insha’Allah people’ — an endemic Malay miasma. As example: while teaching Malay Medical students, to my astonishment, several wannabe Sufis sat in front rows during lectures fingering rosary beads while counting the geld of dikhr (meditative chants) instead of paying attention to the material they were meant to learn and digest. While these and what follows are not all-embracing observations, a generic compliance with the post-colonial status quo has indeed taken hold of a majority of Malay commoners. The latter really do want to believe front-page editions of what poorly informed leaders and teachers have on offer—which, I’m certain, British Residents and Lords appreciated (and still do) after they tossed the Dutch back into the sea. After all, flaccid fundamentalists addicted to complacency, ritual fetishism and bead counting while reciting useless mantras and ‘insh’allah’ talk are not wont to take up rifles or personal responsibility; at least seriously enough for the independent thought and consequent actions that sustain Islam’s moral imperatives. But they have been conditioned to give such qualities sufficient lip service for the sake of appearances while authentic hisbah is neglected in lieu of the safety net offered by Mycad Malay clan membership.
Therefore, when considered contemplatively—an activity that bomoh (shaman) pocked cliques patently avoid—conformity to ignorance and submission to falsehood, by definition, consequently disengages the term ‘Islamic’ as a scientific descriptive for the Malay neo-sectarian majority. One appreciates this readily because within living memory neither science nor informed Alim nor logic challenged Tun Mahathir’s 1999 declaration that “Malaysia is an Islamic Nation”. Of course, such falsehood inherently positions Merdeka Sahibs as formidable knights of mendacity and obstacles to truth, especially for sincere converts that manage to read rather than count beads while seeking refuge among the caste of ‘born Muslims’.
Let me provide two examples of typical, un-Islamic Malay arrogance in action. Firstly, a well-dressed (pinstripe suit) born-Malay-Muslim and finance director of Kuching’s Dakwah arm (HIKMAH in Sarawak) called me to his office specifically to ask me why his Muslim missionary programs failed while those of Christian evangelicals succeeded (I had been a Christian Missionary with the SIB Church prior to my conversion). When I told him the truth of the matter, three things happened: (1) my brand new conversion identity card was immediately lost by his secretary who had taken it to the next room for photocopy (typical Malay passive aggression); (2) Raja Pinstripe never spoke to me again after the job interview; (3) shortly afterwards, every Indonesian in their field service was dismissed. It so happened that Indonesians were their only successful mission workers among indigenous non-Muslim tribes. These results constitute an excellent example of a typically un-Islamic Malay response to frank discourse. The incident occurred during my first year as a Muslim convert (2005) and launched a series of similar events that persisted all over the nation and in several positions, some of which took me just 2 to 3 phone calls from the PM’s office. The fact is, that had I looked to Malays as Islamic role models, my conversion to Islam would not have happened. And quite to the contrary, had I remained amenable to my pre-convert habits, I would have run as quickly and as far as possible from their Islamic farce.
On another occasion, the late Haji Taufek (of the same Hikmah Institute) and I managed to convince half of the Catholic cum Anglican cum pagan Dyak village in which I lived (Bengoh) to use un-utilized traditional lands for halal goat farming. Haji Taufeq prepared the funds and organization while I drew up business proposals, contracts and land registration documents. Since no one from Sarawak’s Muslim Government had bothered to instruct them in the matter, my wife and I also taught the villagers how to mark land boundaries as directed in Sarawak’s Gazette to legally safeguard their properties. Very soon, men from the Chief Minister’s Department of Land Development Fraud put a stop to the effort whereupon the impoverished Christians recanted because Raja Brooke’s cannon is now a useless museum piece. The Chief Minister’s cadre (secret police) later followed me to KL to assure that no Malay hired or kept me in their employ because, according to them, I was ‘on the CIA payroll’. I have that on the authority of a well-known and highly respected PERKIM elder. In all truth, I was actually so poor at the time I might have welcomed a spy’s wallet.
Nevertheless, the perplexity presented by these and similar events carried all the hallmarks of divine guidance and trial. As such, they collectively marshaled my surrender to the ‘scheme of things’ despite an expletive-filled and extremely frank American reserve.
Apart from ritual prayer and adherence to politically correct sophistry, to be certain, the Islam I found in the Koran and para-scriptural histories was, except for a few noble souls, in little evidence among Malay Muslims, most especially their leaders who seemed to revel in various lordship roles. Their majority appeared dedicated to earnest ostentation, especially when showing off to the many ‘others’ among them. And though I had heard talk of ‘Malay Tigers’ from time to time, the tribe I met was more like an ox that tail-swatted flies and chewed cud while awaiting a harness that never fit. With few exceptions, I encountered a pan-cultural disinclination towards excellence, hard work, frank opinions and firm decision-making. Such behavior was endemic, as if commitment to any course other than meetings, ritual ceremony, holiday planning, weddings or meals might threaten the communal exoskeleton with the equivalent of white-phosphorus grenades. Generally speaking, in my opinion and experience, Malays ‘appeared’ to be gripped by a dedication to top-down, ‘Malay-only’ directives in the ancient feudal tradition, which, under truly lionized leadership is admirable as it derives from high cultural norms. However, the contemporary reality seemed to represent a phlegmatic bias that leaned towards passive-aggression and xenophobia. ‘Furtive’ is not the best descriptive but ‘amiably dodgy’ works, and is far better than ‘inscrutable’. Sociologists and anthropologists might attribute this to a penchant for cultural chauvinism accompanied by the superstitions and fears that attend un-redeemed parochialism or the ancient fear of an enemy over the next hill or across the billabong. I am inclined to agree. In any event, it is not Islam.
Collectively, this pan-cultural temperament effectively anchored progress to the materialism of traditional graft and the ephemeral safety nets of vacant guarantees made by wardens with lengthy names and impenetrable titles whose “yes” is never truly affirmative and whose “no” is hardly, if ever, given wind enough to be heard. More often than not I felt violated by an unfathomable deference and ever-so-courteous undertow, as if I’d been dunked in molasses and then feathered by the jinn who celebrate the misguidance. Except for a few, my several hosts self-congratulated and seemed oblivious to their failure to sincerely communicate anything of worth. Many were pleased by intentions to make me ‘feel good’ but I suspect most were completely unaware of anything aside from their desire to maintain appearances. Once finished, they generally moved on to politely double-park any old place they pleased as long as they got what they wanted or felt entitled to do so when not having their purloined ‘right of way’ obstructed, especially when buffet was served.
Being a face-forward fellow, my ever scrutable grist was regularly rebuffed or ignored by academic sloganeers who passed the time by reinventing wheels of by-gone glory with quasi-Sufi insight and carpetbagger success. There was no end of invitations to ‘praise you’ seminars for the sake of insecure religious folk sponsored by fatuous streams of ‘new-convert’ testimony parties that offered baptismal balms of fuddy-duddy for the well intentioned. I particularly noted as an editor that, with few exceptions, never-read academics with never-critically-reviewed papers filled with politically-safe idioms were consummately elevated despite lacking intellectual rigor, relevant content, immanent significance, engaging prose or vibrant imagination. With practiced finesse and pomp, VVIPs granted imprimatur to professors, lecturers and books that advanced social decay by avoiding matters pursuant to the nation’s divorce from justice, truth, Shari’ah, ‘Shura’ and the Caliphate’s immutable model; all in deference to the Luciferian politics and modalities that governed the lands from which I had fled, especially in matters of business and finance. Even the national flag mimicked Atlanticist pennants as oily cuisine fattened attendees of Grand Prix races, Five Star gambling dens and sundry Caucasian follies such as country clubs, red light night clubs—where hijabis doffed day attire for a more lucrative trade—inane soap operas and star searches for vain Asian idols. I did not recall any provision for the elevation of such priorities when I read of the Prophet’s hijra and subsequent Medina Charter, or of Hadrat Umar’s advent in Jerusalem. But perhaps I missed something? After all, I’m not an Islamic scholar and can’t read or recite Arabic worth a darn—darn it all!
Other than lip service, I found little evidence of the proactive innovation that would appropriately meet challenges presented by people encumbered with materialism’s monetized mindset and consequent social ills. And despite populist ‘War Criminal’ name calling, most activities in the Malay world I encountered actually favored the Anglo-Amero-Euro centric coalition of the ‘willing-to-assimilate-everyone-who-submits-to-the-NWO-or-else’ crowd — a clique that worshiped Whaha–bibi funny money. This devotion was so complete I had to change ringgits into American dollars before buying Thai baht or Singapore notes. Now that’s what I call dedication to the enemy of one’s welfare, culture and religion—or is it submission? In any case, it is not the Islam I read about when I studied the lives of the Companions. Nevertheless, Malaysia’s beautiful mosques abound with gilded Qur’ans and lovely recitations in twin-tower shadows that host the largest Christmas tree in the world, which is an idol that has nothing to do with Judaism or Christianity and which was expressly forbidden by Prophet Jeremiah (Jer 10:2–3). Nonetheless, since most Christians don’t know this fact it seems reasonable not to expect Twenty-first Century ‘progressive’ Muslims to know it either, even though the Koran says it came to “complete what had come before”. Why would they bother to learn what preceded the final revelation, especially hijabi shopaholics or men who sheepishly attend government approved sermon mongers while sleeping?
As a student of occult history and the errant sons of Adam, I knew as soon as I laid eyes on the KLCC complex that it paid exquisite homage to the Freemasonic ‘Eye of Horus’ affixed at the entrance and atop the Luciferian Obelisk called People’s Bank, which was directly aligned with the center of the Masonic compass across the street—an acceptable mime of the Washington DC model (among others). The bank has since moved the wood carving of the pagan eye over their entrance door, but the logo remains aloft. Of course, most people don’t know these things either, Muslim and not. However, I am quite certain a handful of Malay Exalted Lodge Masters know them well enough to cast the spell of assimilation in true Stockholm Syndrome fashion while kowtowing to the Hand of Iblis [vi] that rules the Crown’s City in London.
The specter disheartened me and as the tension of my failed expectations continued to mount along with increasing solipsistic encounters in the face of extraordinary incompetency, a greater concern of a more personal nature arose. I began to share the same adverse sentiments I found common among non-Malay neighbors, taxi drivers and citizens. This is best described as a dis-empathetic antipathy that challenged the authenticity of my ‘Islamization’ and which, no doubt, presented another divinely ordained trial. Hence, I determined to find some good in these folk and … well, the best I can say is that it was not on-top-of or under-the-roof of their Sunway Pyramid or Merdeka Day color schemes.
What I did find at the pinnacles of several Malay Institutions was patrician affectation and ingratiating Ali Baba finesse — a kind of metaphysical gravy that flows downhill to justify the endemic malice held by those who know them well: neighbors, servants, abused maids, oppressed minorities, refugees, incestuously seduced daughters, disabused business partners and government employees, as well as foreign agents lying in wait. Such was (and perhaps still is) the patrimony of the Brunei Sultanate; a case so severe that two hundred years ago Allah used British Luciferians (the now dissipated Freemasonic House of Brooke) to deliver Sarawak’s Indigenes from ‘alleged’ Islamic vicegerents whose centuries of rapine had lined pockets, palace walls and seraglios while honing trans-generational plunder and sumptuous splendor to its present state-of-the-art pretense of Shariah. Of course, the very same habits had become customary throughout Tropics of Cancer and Capricorn since the first fall of Baghdad for similar crimes against man and heaven, setting both cause and precedent for the scourge of Bush-mongers and Wahha-bibi backed ISIS.
Disheartening as this was and is, and while contemplating my all-too-human retreat from idealism and compassion, I found justifiable cause to join the ranks of loathers. Even so, I looked again and beheld legions of decent, extremely patient Malays who submitted to leaders that cried ‘Look East’ but threw down red carpets (occultly representing shed blood for Babylonian royals) for cultural enemies and VIP assimilators from the West, especially groups that are highly favored by Jesuits and the Crown’s Zionist management experts. The fact is that such cultural adjustment bureaus represent the devolution of evil that channels the Beast predicted in both Al’Qur’an and New Testament. Hence, in Allah’s wisdom and mercy, the phenomenon allows a few individuals to draw closer to Him by means of the trial as governments steer most of their constituents towards hell.
Much to my dismay and contrary to my self-exiled expectations, as I witnessed the systematic abolition of the higher aspects of SE Asian cultures in deference to corporatism,[vii] I also observed the marginalization of authentic scholars and what Muslims would consider a class of alim called the Qari’. Iterations of exceptionally poor substitutes occurred so frequently it seemed Stalin’s ghost was in charge of purging anything genuine while outcome-based re-education camps for progressive mimes proliferated. The ‘One Malaysia’ socialist slogan prevailed while authenticity and traditional folkways vanished in sync with primary jungles that faded from maps and Google Earth as munificent water catchment basins receded in favor of arid materialism, five star casinos and mono-crops. I therefore concluded that the Islam I had read about hadn’t taken hold politically, spiritually, educationally, intellectually, psychologically or even socially.
What little of Islam the present Malay generation had received was more like an inoculation—much like allopathic vaccines—that produced a short lived immunity to sin but really served to weaken the collective’s constitution in the long run. All seemed a bit contrived, even unnatural, especially after five hundred plus years of Islamization and bead counting like kneeling nuns. In addition, I learned that over the course of the Merdeka Generation’s ascension, the local Chinese had chosen Christianity in droves over Malay-branded Islam. Indeed, I had hoped to find something far better than what insh’Allah people had on offer.
Thanks again to Prof. Dr. Chandra Muzzafar’s excellent observations—I also learned that Merdaka Malay fathers were, for the most part, agnostics reared in Catholic institutions and British crony gardens for Brown Sahibs who had learned to artfully carry the White Man’s Burden long before my arrival. This post-colonial colonization of hearts and minds produces rank-upon-rank of conditioned consumers who tramp toward pastures of conformity delimited by Sunway Pyramids and political rallies divorced from the Prophet’s example. Hence, I sorrowfully concluded that Malaysia had been reduced to advancing the globalizing homogeneity of servility that neglects natural heterodoxy (tawhid). The reality unfortunately revealed an insular Orwellian template[viii]—the very same reductionism that gave us the Chernobyl and Fukushima money making murder machines that exchange a few years of profitable power for eons of invisible poison and the barrenness of a monetized zeitgeist. Of course, the entire residue is referred to as ‘progress’ or ‘development’.
Thus I concluded that by following the footsteps of Cain’s progeny, Malay leaders appear to have rejected the only real solution, something Cain also refused. So let the reader beware.
Farewell Malaysia. May God have Mercy on you.