Introduction
The term khalifah, as stated in the Holy Quran, has a general meaning. Khalifah is translated as vicegerent, the representative of God on earth. In Islam, every believer is regarded as vicegerent, with task and obligation to establish God’s will in their lives as His representative and not as autonomous entities. In other words, by virtue of the powers delegated to him by God, he is required to exercise his God-given authority in this world within the limit prescribed by Him.
However, when it comes to Islamic political system, the term khalifah carries a different meaning. Here khalifah means successor to Rasulullah, the Ruler of Muslim community. Hence, in this assignment, we will discuss about Khalifah in its political meaning.
Historical Background
After the death of Rasulullah (PBUH) in 632 C.E., great confusion arose among his followers, for he had left no details as to who should succeed him. Senior members of the community fell into argument, while tribes around Arabia broke out in open revolt. In time, Abu Bakr was selected as the first caliph or leader of Islam. In 634 C.E., Umar, became the second caliph, whose ill-fate greeted him in 644 C.E., the year of his assassination. A six-member committee chose as the next caliph, Uthman, to which the center's emigration from Mecca to Medina was credited. The last of the Four Caliphs, Ali, was appointed by the notables of Medina in 656 C.E., after Uthman's murder. In later traditions of the Muslims, the first four caliphs were idealized and called the Righteous Caliphs or "al-khulafa al-rashidun" period. They are considered the only caliphs who preserved the true customs of Muhammad and all four were related to Muhammad in some way.
This period ended in a civil war in 661, the year of the assassination of Ali (all these caliphs except for the first died at the hands of assassins). There followed the Umayyad dynasty (661-750), centred in Damascus. This is widely viewed by Muslims as the beginning of mulk, kingdom, as against khilafa, succession to the Prophet’s rule. Yet the term khalifa, caliph, was retained for the Umayyads and succeeding dynasties.
There followed the Abbasid dynasty (750-1258), with Baghdad as its centre. While professing piety and adherence to the holy law (which was in the process of being developed by private scholars in that period), the Abbasids adopted Persian styles of government and courtly culture, and promoted the Persian aristocracy to eminent positions of state.
A rival caliphate arose in Egypt and North Africa, that of the Fatimids (969-1171), and others in Muslim Spain. A crucial transformation in the system of rule occurred with the rise of non-Arab but Islamized military dynasties which conquered and subordinated the lands of the caliphates: first the Persian Buyids (945-1055), the Turkish Saljuks (1055-1194). Under these dynasties the Abbasid Caliph became a nominal sovereign, with the real power in the hands of the military usurpers. The Abbasid caliphate was brought to an end with the Mongol conquest of Baghdad in 1258. The Mongols were stopped in Syria by the might of the Mamlukes, another military dynasty consisting of slave soldiers, who ruled over Egypt and Syria in 1250-1517. After the end of caliphates, the Muslims world was ruled by a variety of military dynasties, some descendents of the Golden Horde of the Mongol conquerors, who also established the Mughal Empire in India (1526-1857).
The two Muslim dynasties that prevailed till the twentieth century were the Ottoman (1389-1922) and the Qajar in Iran (1779-1924). This letter was a decentralized and weak state, which lost much territory to Russia over the course of the nineteenth century. The Ottoman was the longest-ruling dynasty of Islam, and extended, at the height of its power, over vast territories including much of Eastern Europe, Anatolia, the Middle East and North Africa. It presided over nationalities and religions and was a cosmopolitan empire. It left its traces, culturally and politically, over much of the modern Middle East.
The meaning of khalifah
We discussed a little about the term khalifah literally from the aspect of political system in the introduction. Now, we’re going to discuss the conceptual meaning of khalifah. Ibn Khaldun stated in his book The Muqaddimah: ‘to exercise caliphate means to cause the masses to act as required by religious insight into their interest in the other world as well as in this world…thus, the caliphate in reality is a substitute for Muhammad inasmuch as it serves, like him, to protect the religion and to exercise leadership of the world.’
The leader of Muslim is not necessarily to be called khalifah. He can also be called amirul mu’minin, imam, sultan or malik. It depends on the culture where the khilafah stands.
Different Views Regarding the Neccessities of a Khalifah
The position of imam or caliph is necessary. For example, at the death of the Prophet Muhammad pbuh, the men around him proceeded to render the oath of allegiance to Abu Bakr and to entrust him with the supervision of their affairs. And so, it was at all subsequent periods. In no period were the people left in a state of anarchy. Furthermore, what make an imam necessary is the need of human being for social organization and the impossibility of their living and existing by themselves.
One of the necessary consequences of social organization is disagreement, because of the pressure of cross-purposes. As long as there is no ruler who exercises a restraining influence, this leads to trouble which, in turn, may lead to the destruction and uprooting of mankind. Now, preservation of the species is one of the necessary intentions of the religious law. This shows that the necessity of an imam is indicated by the religious law.
Some people have taken exceptional position of stating that the position of an imam is not necessary at all, neither according to the intellect nor religious law. People who have held that opinion include the Mu’tazilah al-Asamm and certain Kharites, among others. They think that it is necessary only to observe the religious laws. But, without a leader or an imam, a country or a government will not be well established and that country or government can be annihilated easily by evil foreign influences. Besides that, the need of a caliph or an imam, and to obey them also being stated by Allah in Surah An-Nisa’, verse 59, which means: “Obey God, and obey the apostle and the people in authority among you.”
It is also not possible to appoint two men to the position of imam at the same time. But, others hold that (the prohibition against two imams) applies only to two imams in one locality, or where they would be close to each other. When there are great distances and the imam unable to control the farther region, it is permissible to set up another imam there to take care of public interest.
The Pre-requisites of Becoming a Khalifah
The pre-requisites governing the institution of (the imamate) are four: (1) knowledge, (2) probity, (3) competence, and (4) freedom of the senses and limbs from any defect that might affect judgement and action. There is a difference of opinion concerning a fifth pre-requisites, that is, (5) Qurashite descent.
• Knowledge
The necessity of knowledge as a pre requisite is obvious. The imam can execute the divine laws only if he knows them. Those divine laws that he does not know, he cannot present properly. His knowledge is satisfactory only if he is able to make independent decisions. Blind acceptance of tradition is a shortcoming, and the imamate requires perfection in all qualities and conditions.
• Probity
Probity is required because (the imamate) is a religious institution and supervises all the other institutions that require (this quality). There is no difference of opinion as to the fact that his probity is nullified by the actual commission of forbidden acts and the like. But there is a difference of opinion on the question of whether it is nullified by innovation in dogma.
• Competence
Competence means that he is willing to carry out the punishments fixed by law and to go to war. He must understand warfare and be able to assume responsibility for getting the people to fight. He also must know about group feeling and the fine points (of diplomacy). He must be strong enough to take care of political duties. All of which is to enable him to fulfil his functions of protecting religion, leading in the holy war against the enemy, maintaining the (religious) laws, and administering the (public) interests.
• Freedom of the senses and limbs from any defect that might affect judgement and action
Freedom of the senses and limbs from defects or disabilities such as insanity, blindness, muteness, or deafness, and from any loss of limbs affecting (the imam’s) ability to act, such as missing hands, feet, or testicles, is a pre-requisite of the imamate, because all such defects affect his full ability to act and fulfil his duties. Even in the case of a defect that merely disfigures the appearance, as, for instance, loss of one limb, the condition of freedom from defects (remains in force as a condition in the sense that it) aims at his perfection.
This freedom from senses and limbs defects is important so that the power and the position of the caliph will not be taken over easily or he will be secluded by others. But, if the man who take the position of the caliph acts in accordance to Islam and justice and praiseworthy policies it is permissible to acknowledge him.
• Quraishite descent
The pre-requisite of a Quraishite origin is based upon the consensus on this point that obtained in the men around Muhammad on the day of Abu Bakr’s elevation to the caliphate.
Among those who deny that Qurashite descent is a condition of the imamate is Judge Abu Bakr al-Baqillani. The Qurashite group feeling had come to disappear and dissolve (in his day) and non-Arab rulers controlled the caliphs. Therefore, he dropped the pre-requisite of a Qurashite origin.
God made the caliph his substitute to handle the affairs of His servants. He is to make them do the things that are good for them and forbid them to do those that are harmful. A person who lacks the power to do a thing is never told directly to do it.
The Role of a Khalifah
All of the religious functiouns of the religious law falls under the khalifah. In this regards, we will discuss the role of khlaifah as a leader of prayer, in the office of the judge, in the office of the mufti, in the holy war, and in the market supervision. All these functions falls under the wide scope of khilafah, and covers the interest of Muslim community in both worldly and religious affairs.
• The leadership of prayer
This is the highest of the function of a khalifah and higher than royal authority. This is because people has chosen Abu Bakr’ as khalifah based on that Rasulullah appointed him as the leader of prayer. But later on, after certain khalifah were stabbed in the mosque during prayer, a representative is chosen to lead the prayer and the caliph reserved the leadership of prayer at certin times such as the eid prayer of the Juma’ah prayer.
• The office of mufti
As to the office of mufti, the khalifah must examine the religious scholars and teachers and entrust it only to those who are qualifies for it. He has to take care so that no unqualified person undertake to act as a mufti and later lead the people astray.
• The office of judge
At the beginning of islam,the khalifah be the judge personally. The first khalifah to appoint other person to become a judge is ‘Umar. He appointed Abu Darda’ to be judge with him in Madinah, Shurayh to be judge in Basrah, and Abu Musa Al-Ash’ari as judge at Kufah.
In the period of khalifah, the duty as a judge was merely to sette suits between litigants. Gradually later on, other matter was also referred to him. Finally, the office of the judge came to include certain general concern of Muslims such as bankruptcy, supervision of will, examination of witnesses, attorneys and other else.
• The police
The police is another religious functions that belonged to the positions connected with the religious law. It makes it possible for suspects to be brought into court. It decides upon preventive punishments before crimes have been committed, it imposes the punishments required by religious law where they are due, and determine compensation in cases of bodily injury where the alw of talion imposes.
• The mint
The office of the mint is concerned with the coins used by Muslims in commercial transaction, with guarding against possible falsification or sub-standard qualities when the coins is used in transactions, and other things related to monetary matters. Further, the office is concerned with putting the ruler’s mark upon the coins, thus indicating their good quality and purity.
Supervision of this office is the duty of the holder of the office. In this respect, it is a religious
office and falls under the khalifah.
Islamic politics in Malaysia
Islam has been around as late as the 14th century. It is when the traders from Middle East arrive in the Melaka strait and lead Islamization of that area flourished. The rajas the Malayan region convert to Islam and change their title according to the leaders of the Turkish Islamic Empire in the Middle East that is ‘sultan’ that meant leaders of the people. In the end of 14th century Malacca one of the leading empire unite the Malay Archipelago into one banner that later began to be the centre of Islamic teaching in South East Asia. It was so successful because some factors during the massive conversion in the Malay Peninsular. One of it was Islam was not force to reject their forefather belief but absorbing the Islamic perspective upon the belief of old. Then, another reason was the conversion of the rajas of that time, which really encourage the people to convert as well. Thus, leading to a proper exposure on Islam through the mosque that the sultan had built. The palace was also a place for dakwah. One other factor was the marriage of princesses with other country that spread Islam through Malay royalty. The administration style in Malacca was ‘blend of Middle Eastern Islamic forms with Indian forms brought from Sri Vijaya.’
In 1511, the Malacca era has come to an end due to the Portuguese occupation. In 1874, the British occupancy in Malaya began after the Portuguese and Dutch rule ended. The intervention was because political, economical, humanitarian reason. Thus leading to the exposure of western perceptive that contradicts the perceptive of people in the country. In that time the people in Malaya have an orthodox thinking of Islam that rejects any beneficial change in Islam known. Then the Muslim population in Malaya divided into two groups. The disagreement of the two sides grew, the modernist that was lead by Syed Sheikh Al-Hadi try to change the perceptive of the Islamic Society for the good of its own people. This movement that promote career-oriented education, education of women, and modern development in the Islamic Society in Malaya.
Conclusion
Muslims nowadays that aware of the importance of a khalifah lamented the destruction of the last khilafah of Turkey Ottoman. Since that day, there are no khalifah to govern and protect Muslims as most of the islamic state has fallen into a secular and civil state, and abandon the law of Allah. The role – similar to a khalifah – presently entrusted to the Organization of Islamic Conference (OIC) where it tries to solve and protect Muslims globally.
We Muslims are obligated to return the khilafah institution as it was during the time of Khulafa’ ar-Rasyidin. Thus, we must – in every means possible for us – assist in the restoration of khilafah institution so that Islam prevails upon others.
We apologised for every defects arise, and for every good deed that we made in this work, we pray to Allah to grant us His blessings and pleasure. Everything that is good belongs to Allah, and every mistake is from the weakness of us. Wallahu a’lam.
References
1. Sami Zubaida (2003), Law and Power in the Islamic World,I. B. Tauris: London
2. Ibn Khaldun(2005), The Muqaddimah; An Introduction to History, Princeton University Press: Oxfordshire.
3. Ibrahim Abu Bakar (1994), Islamic Modernism in Malaysia, University of Malaya Press: Kuala Lumpur
4. www.islamic-world.net
5. http://www.aseanfocus.com/publications/history_malaysia.html
The term khalifah, as stated in the Holy Quran, has a general meaning. Khalifah is translated as vicegerent, the representative of God on earth. In Islam, every believer is regarded as vicegerent, with task and obligation to establish God’s will in their lives as His representative and not as autonomous entities. In other words, by virtue of the powers delegated to him by God, he is required to exercise his God-given authority in this world within the limit prescribed by Him.
However, when it comes to Islamic political system, the term khalifah carries a different meaning. Here khalifah means successor to Rasulullah, the Ruler of Muslim community. Hence, in this assignment, we will discuss about Khalifah in its political meaning.
Historical Background
After the death of Rasulullah (PBUH) in 632 C.E., great confusion arose among his followers, for he had left no details as to who should succeed him. Senior members of the community fell into argument, while tribes around Arabia broke out in open revolt. In time, Abu Bakr was selected as the first caliph or leader of Islam. In 634 C.E., Umar, became the second caliph, whose ill-fate greeted him in 644 C.E., the year of his assassination. A six-member committee chose as the next caliph, Uthman, to which the center's emigration from Mecca to Medina was credited. The last of the Four Caliphs, Ali, was appointed by the notables of Medina in 656 C.E., after Uthman's murder. In later traditions of the Muslims, the first four caliphs were idealized and called the Righteous Caliphs or "al-khulafa al-rashidun" period. They are considered the only caliphs who preserved the true customs of Muhammad and all four were related to Muhammad in some way.
This period ended in a civil war in 661, the year of the assassination of Ali (all these caliphs except for the first died at the hands of assassins). There followed the Umayyad dynasty (661-750), centred in Damascus. This is widely viewed by Muslims as the beginning of mulk, kingdom, as against khilafa, succession to the Prophet’s rule. Yet the term khalifa, caliph, was retained for the Umayyads and succeeding dynasties.
There followed the Abbasid dynasty (750-1258), with Baghdad as its centre. While professing piety and adherence to the holy law (which was in the process of being developed by private scholars in that period), the Abbasids adopted Persian styles of government and courtly culture, and promoted the Persian aristocracy to eminent positions of state.
A rival caliphate arose in Egypt and North Africa, that of the Fatimids (969-1171), and others in Muslim Spain. A crucial transformation in the system of rule occurred with the rise of non-Arab but Islamized military dynasties which conquered and subordinated the lands of the caliphates: first the Persian Buyids (945-1055), the Turkish Saljuks (1055-1194). Under these dynasties the Abbasid Caliph became a nominal sovereign, with the real power in the hands of the military usurpers. The Abbasid caliphate was brought to an end with the Mongol conquest of Baghdad in 1258. The Mongols were stopped in Syria by the might of the Mamlukes, another military dynasty consisting of slave soldiers, who ruled over Egypt and Syria in 1250-1517. After the end of caliphates, the Muslims world was ruled by a variety of military dynasties, some descendents of the Golden Horde of the Mongol conquerors, who also established the Mughal Empire in India (1526-1857).
The two Muslim dynasties that prevailed till the twentieth century were the Ottoman (1389-1922) and the Qajar in Iran (1779-1924). This letter was a decentralized and weak state, which lost much territory to Russia over the course of the nineteenth century. The Ottoman was the longest-ruling dynasty of Islam, and extended, at the height of its power, over vast territories including much of Eastern Europe, Anatolia, the Middle East and North Africa. It presided over nationalities and religions and was a cosmopolitan empire. It left its traces, culturally and politically, over much of the modern Middle East.
The meaning of khalifah
We discussed a little about the term khalifah literally from the aspect of political system in the introduction. Now, we’re going to discuss the conceptual meaning of khalifah. Ibn Khaldun stated in his book The Muqaddimah: ‘to exercise caliphate means to cause the masses to act as required by religious insight into their interest in the other world as well as in this world…thus, the caliphate in reality is a substitute for Muhammad inasmuch as it serves, like him, to protect the religion and to exercise leadership of the world.’
The leader of Muslim is not necessarily to be called khalifah. He can also be called amirul mu’minin, imam, sultan or malik. It depends on the culture where the khilafah stands.
Different Views Regarding the Neccessities of a Khalifah
The position of imam or caliph is necessary. For example, at the death of the Prophet Muhammad pbuh, the men around him proceeded to render the oath of allegiance to Abu Bakr and to entrust him with the supervision of their affairs. And so, it was at all subsequent periods. In no period were the people left in a state of anarchy. Furthermore, what make an imam necessary is the need of human being for social organization and the impossibility of their living and existing by themselves.
One of the necessary consequences of social organization is disagreement, because of the pressure of cross-purposes. As long as there is no ruler who exercises a restraining influence, this leads to trouble which, in turn, may lead to the destruction and uprooting of mankind. Now, preservation of the species is one of the necessary intentions of the religious law. This shows that the necessity of an imam is indicated by the religious law.
Some people have taken exceptional position of stating that the position of an imam is not necessary at all, neither according to the intellect nor religious law. People who have held that opinion include the Mu’tazilah al-Asamm and certain Kharites, among others. They think that it is necessary only to observe the religious laws. But, without a leader or an imam, a country or a government will not be well established and that country or government can be annihilated easily by evil foreign influences. Besides that, the need of a caliph or an imam, and to obey them also being stated by Allah in Surah An-Nisa’, verse 59, which means: “Obey God, and obey the apostle and the people in authority among you.”
It is also not possible to appoint two men to the position of imam at the same time. But, others hold that (the prohibition against two imams) applies only to two imams in one locality, or where they would be close to each other. When there are great distances and the imam unable to control the farther region, it is permissible to set up another imam there to take care of public interest.
The Pre-requisites of Becoming a Khalifah
The pre-requisites governing the institution of (the imamate) are four: (1) knowledge, (2) probity, (3) competence, and (4) freedom of the senses and limbs from any defect that might affect judgement and action. There is a difference of opinion concerning a fifth pre-requisites, that is, (5) Qurashite descent.
• Knowledge
The necessity of knowledge as a pre requisite is obvious. The imam can execute the divine laws only if he knows them. Those divine laws that he does not know, he cannot present properly. His knowledge is satisfactory only if he is able to make independent decisions. Blind acceptance of tradition is a shortcoming, and the imamate requires perfection in all qualities and conditions.
• Probity
Probity is required because (the imamate) is a religious institution and supervises all the other institutions that require (this quality). There is no difference of opinion as to the fact that his probity is nullified by the actual commission of forbidden acts and the like. But there is a difference of opinion on the question of whether it is nullified by innovation in dogma.
• Competence
Competence means that he is willing to carry out the punishments fixed by law and to go to war. He must understand warfare and be able to assume responsibility for getting the people to fight. He also must know about group feeling and the fine points (of diplomacy). He must be strong enough to take care of political duties. All of which is to enable him to fulfil his functions of protecting religion, leading in the holy war against the enemy, maintaining the (religious) laws, and administering the (public) interests.
• Freedom of the senses and limbs from any defect that might affect judgement and action
Freedom of the senses and limbs from defects or disabilities such as insanity, blindness, muteness, or deafness, and from any loss of limbs affecting (the imam’s) ability to act, such as missing hands, feet, or testicles, is a pre-requisite of the imamate, because all such defects affect his full ability to act and fulfil his duties. Even in the case of a defect that merely disfigures the appearance, as, for instance, loss of one limb, the condition of freedom from defects (remains in force as a condition in the sense that it) aims at his perfection.
This freedom from senses and limbs defects is important so that the power and the position of the caliph will not be taken over easily or he will be secluded by others. But, if the man who take the position of the caliph acts in accordance to Islam and justice and praiseworthy policies it is permissible to acknowledge him.
• Quraishite descent
The pre-requisite of a Quraishite origin is based upon the consensus on this point that obtained in the men around Muhammad on the day of Abu Bakr’s elevation to the caliphate.
Among those who deny that Qurashite descent is a condition of the imamate is Judge Abu Bakr al-Baqillani. The Qurashite group feeling had come to disappear and dissolve (in his day) and non-Arab rulers controlled the caliphs. Therefore, he dropped the pre-requisite of a Qurashite origin.
God made the caliph his substitute to handle the affairs of His servants. He is to make them do the things that are good for them and forbid them to do those that are harmful. A person who lacks the power to do a thing is never told directly to do it.
The Role of a Khalifah
All of the religious functiouns of the religious law falls under the khalifah. In this regards, we will discuss the role of khlaifah as a leader of prayer, in the office of the judge, in the office of the mufti, in the holy war, and in the market supervision. All these functions falls under the wide scope of khilafah, and covers the interest of Muslim community in both worldly and religious affairs.
• The leadership of prayer
This is the highest of the function of a khalifah and higher than royal authority. This is because people has chosen Abu Bakr’ as khalifah based on that Rasulullah appointed him as the leader of prayer. But later on, after certain khalifah were stabbed in the mosque during prayer, a representative is chosen to lead the prayer and the caliph reserved the leadership of prayer at certin times such as the eid prayer of the Juma’ah prayer.
• The office of mufti
As to the office of mufti, the khalifah must examine the religious scholars and teachers and entrust it only to those who are qualifies for it. He has to take care so that no unqualified person undertake to act as a mufti and later lead the people astray.
• The office of judge
At the beginning of islam,the khalifah be the judge personally. The first khalifah to appoint other person to become a judge is ‘Umar. He appointed Abu Darda’ to be judge with him in Madinah, Shurayh to be judge in Basrah, and Abu Musa Al-Ash’ari as judge at Kufah.
In the period of khalifah, the duty as a judge was merely to sette suits between litigants. Gradually later on, other matter was also referred to him. Finally, the office of the judge came to include certain general concern of Muslims such as bankruptcy, supervision of will, examination of witnesses, attorneys and other else.
• The police
The police is another religious functions that belonged to the positions connected with the religious law. It makes it possible for suspects to be brought into court. It decides upon preventive punishments before crimes have been committed, it imposes the punishments required by religious law where they are due, and determine compensation in cases of bodily injury where the alw of talion imposes.
• The mint
The office of the mint is concerned with the coins used by Muslims in commercial transaction, with guarding against possible falsification or sub-standard qualities when the coins is used in transactions, and other things related to monetary matters. Further, the office is concerned with putting the ruler’s mark upon the coins, thus indicating their good quality and purity.
Supervision of this office is the duty of the holder of the office. In this respect, it is a religious
office and falls under the khalifah.
Islamic politics in Malaysia
Islam has been around as late as the 14th century. It is when the traders from Middle East arrive in the Melaka strait and lead Islamization of that area flourished. The rajas the Malayan region convert to Islam and change their title according to the leaders of the Turkish Islamic Empire in the Middle East that is ‘sultan’ that meant leaders of the people. In the end of 14th century Malacca one of the leading empire unite the Malay Archipelago into one banner that later began to be the centre of Islamic teaching in South East Asia. It was so successful because some factors during the massive conversion in the Malay Peninsular. One of it was Islam was not force to reject their forefather belief but absorbing the Islamic perspective upon the belief of old. Then, another reason was the conversion of the rajas of that time, which really encourage the people to convert as well. Thus, leading to a proper exposure on Islam through the mosque that the sultan had built. The palace was also a place for dakwah. One other factor was the marriage of princesses with other country that spread Islam through Malay royalty. The administration style in Malacca was ‘blend of Middle Eastern Islamic forms with Indian forms brought from Sri Vijaya.’
In 1511, the Malacca era has come to an end due to the Portuguese occupation. In 1874, the British occupancy in Malaya began after the Portuguese and Dutch rule ended. The intervention was because political, economical, humanitarian reason. Thus leading to the exposure of western perceptive that contradicts the perceptive of people in the country. In that time the people in Malaya have an orthodox thinking of Islam that rejects any beneficial change in Islam known. Then the Muslim population in Malaya divided into two groups. The disagreement of the two sides grew, the modernist that was lead by Syed Sheikh Al-Hadi try to change the perceptive of the Islamic Society for the good of its own people. This movement that promote career-oriented education, education of women, and modern development in the Islamic Society in Malaya.
Conclusion
Muslims nowadays that aware of the importance of a khalifah lamented the destruction of the last khilafah of Turkey Ottoman. Since that day, there are no khalifah to govern and protect Muslims as most of the islamic state has fallen into a secular and civil state, and abandon the law of Allah. The role – similar to a khalifah – presently entrusted to the Organization of Islamic Conference (OIC) where it tries to solve and protect Muslims globally.
We Muslims are obligated to return the khilafah institution as it was during the time of Khulafa’ ar-Rasyidin. Thus, we must – in every means possible for us – assist in the restoration of khilafah institution so that Islam prevails upon others.
We apologised for every defects arise, and for every good deed that we made in this work, we pray to Allah to grant us His blessings and pleasure. Everything that is good belongs to Allah, and every mistake is from the weakness of us. Wallahu a’lam.
References
1. Sami Zubaida (2003), Law and Power in the Islamic World,I. B. Tauris: London
2. Ibn Khaldun(2005), The Muqaddimah; An Introduction to History, Princeton University Press: Oxfordshire.
3. Ibrahim Abu Bakar (1994), Islamic Modernism in Malaysia, University of Malaya Press: Kuala Lumpur
4. www.islamic-world.net
5. http://www.aseanfocus.com/publications/history_malaysia.html
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