Results for strait of, malacca translation from English to Malay

a brief introduction to law in the malay sultanate of malacca by mohamad fariz bin fadzilah
pengenalan ringkas undang-undang dalam kesultanan melayu melaka oleh mohamad fariz bin fadzilah

bendahara megat terawis has set a border between perak and siam during the reign of sultan mansur shah of malacca
bendahara megat terawis telah menetapkan sempadan antara perak dengan siam semasa pemerintahan sultan mansor shah di melaka

the fall of malacca into the hands of the portuguese in 1511 had a significant impact on politics and trade in southeast asia. discuss.
kejatuhan melaka ke tangan portugis pada tahun 1511 telah memberi kesan yang penting dalam politik dan perdagangan di asia tenggara. bincangkan.

so we see that about 1500the kingdom of malacca was at the height of its power and glory and its city of malacca was the capital of a great malay empire , the chief center of trade in indian cloth , chinese porcelain and silk and malaysian spices and the head quarters ofmuslim missionary activity in the malay archipelago.
pada zaman parameswara, orang-orang melaka adalah hindus. para mubaligh mula datang dari sumatera utara, india, dan arab untuk mengajar agama islam di melaka. menjelang tahun 1450 mereka berjaya menjadikan keluarga kerajaan dan sebahagian besar orang melayu malaysia sebagai muslim. melaka kemudian menjadi pusat islam di kepulauan melayu.

prior to 1887, it was not known that islamic law had existed in malaysia; in that year, a rectangle shaped stone was found in kuala berang, terangganu, with an inscription which detailed a code of islamic law. the stone was dated in the year 1303, hundred of years earlier then the law of malacca code was first introduced.
sebelum tahun 1887, tidak diketahui bahawa undang-undang islam telah wujud di malaysia; pada tahun itu, sebuah batu berbentuk segi empat tepat ditemui di kuala berang, terangganu, dengan tulisan yang memperincikan kod hukum islam. batu itu bertarikh pada tahun 1303, ratusan tahun lebih awal kemudian undang-undang kanun melaka mula diperkenalkan.

the melaka sultanate began with the arrival of parameswara, a king of srivijaya from palembang who ruled from 1400 to 1424. the name of malacca was taken after the tree where parameswara rested. the sultan ruled malacca for 110 years until it was conquered by the portuguese in 1511.the strategic and protected occupation of the southwest and northeast monsoons led to the resurgence of a great trading center with readily available facilities
kesultanan melaka bermula dengan kedatangan parameswara, seorang raja srivijaya dari palembang yang memerintah pada tahun 1400 hingga 1424. nama melaka diambil sempena nama pohon tempat parameswara berteduh. kesultanan ini memerintah melaka selama 110 tahun sehingga ditewas oleh pihak portugis pada tahun 1511.kedudukan yang stategik dan terlindung dari angin monsun barat daya dan timur laut menyebabkan berlaku kebangkitan melaka sebuah pusat dagangan yang terhebat dengan kemudahan yang di sediak

prior to 1887, it was not known that islamic law had existed in malaysia; in that year, a rectangle shaped stone was found in kuala berang, terangganu, with an inscription which detailed a code of islamic law. the stone was dated in the year 1303, hundred of years earlier then the law of malacca code was first introduced. islamic law was established in malaysia by the fourteenth century. during the colonial period, the british did not interfere with religion in the country. islam was adopted as the religion of the state, with the constitution providing that the leader in each state must be a muslim. yet, the constitution also guarantees full religious freedom to members of all faiths. with the exception of putrajaya, the new administrative capital of malaysia, each state in malaysia, including the federal territories (kuala lumpur and labuan) has its own religious council. the function of this council is to advise the ruler, or the king in non-ruler states, on muslim and islamic matters. all of these councils are established by state law. the federal constitution also provides that a state legislature has power to enact laws relating to, inter alia, personal and family law for muslims, muslim waqf, zakat, fitrah, baitul mal, mosques, the creation and punishment of offences by muslims against precepts of islam, muslim courts, the control and propagation of doctrines and beliefs among muslims, and the determination of matters of muslim law. the muslim courts established by state authorities have jurisdiction only over muslims, and have no jurisdiction over criminal offences, unless specifically conferred by federal law. most of the islamic law that has been enacted in the states of malaysia has developed into an independent legal system, substantially different from the strict islamic law of the shariah, except perhaps in family law. prior to independence, a constitutional amendment was passed which resolved any questions of power or jurisdiction which might arise between the shariah court and the civil court. this amendment stated that no court has jurisdiction in any matters which are under the jurisdiction of the shariah court; in effect, the civil court has no influence on the jurisdiction of shariah court. problems occasionally arise in the implementation of islamic criminal law. the enactment of the shariah criminal code in each state does not distinguish between the three types of crimes in islamic law, which are hudood, qisas and tazir; rather, they are all combined, which often produces confusion. in order to assure the confidence of the public, the shariah courts, their judges and officers have to show that islamic law is not only the best law in theory, but also the best in practical application; hence the aforementioned confusion is a serious concern. in malaysia, many books on islamic law are written in malay language, but contain many arabic terms to describe the law; therefore, many of the islamic legal resources available herein may be written in malay.
tun salleh abbas, tuan yang dipertua (sebagaimana beliau ketika itu) menyatakan, dalam kes che omar che soh lwn pendakwa raya [1988] 2 mjl 55 "... bahawa walaupun islam adalah cara hidup yang lengkap meliputi semua bidang aktiviti manusia, ini bukanlah maksud yang dimaksudkan dalam perlembagaan ...." dengan merujuk kepada pemerhatian di atas dan pihak berkuasa yang berkaitan, bincangkan sejauh mana undang-undang islam boleh digunakan sebagai sumber undang-undang dalam sistem perundangan kita.