BAB 8 PEMIKIRAN & KEPERCAYAAN

PERKARA 3. UGAMA BAGI PERSEKUTUAN.

(1) Ugama Islam ialah ugama bagi Persekutuan; tetapi ugama-ugama lain boleh diamalkan dengan aman dan damai di mana-mana bahagian Persekutuan.
(2) Dalam tiap-tiap Negeri melainkan Negeri-negeri yang tidak mempunyai Raja, kedudukan Raja sebagai Ketua ugama Islam dalam Negerinya secara dan setakat mana yang diakui dan diisytiharkan oleh Perlembagaan Negeri itu, dan juga, tertakluk kepada perlembagaan Negeri itu, segala hak, keistimewaan, hak kedaulatan dan kuasa yang dinikmati olehnya sebagai Ketua ugama Islam tidaklah tersentuh dan tercacat, tetapi dalam apa-apa perbuatan, amalan atau upacara yang telah dipersetujui oleh Majlis Raja-Raja supaya meliputi seluruh Persekutuan, maka tiap-tiap orang Raja lain hendaklah atas sifatnya sebagai Ketua ugama Islam membenarkan Yang di-Pertuan Agong mewakilinya.
(3) Perlembagaan-perlembagaan bagi Negeri-negeri Melaka, Pulau Pinang, Sabah dan Sarawak hendaklah masing-masing membuat peruntukan bagi memberi kepada Yang di-Pertuan Agong kedudukan sebagai Ketua ugama Islam dalam Negeri itu.
(4) Tiada apa-apa dalam Perkara ini mengurangkan kuasa mana-mana peruntukan lain dalam Perlembagaan ini.
(5) Walau apa-apa jua dalam Perlembagaan ini, Yang di-Pertuan Agong hendaklah menjadi Ketua ugama Islam dalam Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan; dan bagi maksud ini Parlimen boleh dengan undang-undang membuat peruntukan-peruntukan bagi mengadakan peraturan mengenai hal-ehwal ugama Islam dan bagi menubuhkan suatu Majlis untuk menasihatkan Yang di-Pertuan Agong mengenai perkara-perkara berhubung dengan ugama Islam.




PERKARA 11. KEBEBASAN UGAMA.
(1) Tiap-tiap orang adalah berhak menganuti dan mengamalkan ugamanya dan, tertakluk kepada Fasal (4), mengembangkan ugamanya.
(2) Tiada sesiapa pun boleh dipaksa membayar apa-apa cukai jika pendapatan dari cukai itu adalah diuntukkan khas sama ada kesemuanya atau sebahagiannya bagi maksud-maksud sesuatu ugama yang lain daripada ugamanya sendiri.
(3) Tiap-tiap kumpulan ugama adalah berhak -
(a) menguruskan hal-ehwal ugamanya sendiri;
(b) menubuh dan menyenggara yayasan-yayasan bagi maksud-maksud ugama atau khairat; dan
(c) memperolehi dan mempunyai harta serta memegang dan mentadbirkannya mengikut undang-undang.
(4) Undang-undang Negeri dan mengenai Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan, undang-undang persekutuan boleh mengawal atau menyekat pengembangan apa-apa iktikad atau kepercayaan ugama antara orang-orang yang menganuti ugama Islam.
(5) Perkara ini tidaklah membenarkan apa-apa perbuatan yang berlawanan dengan undang-undang am mengenai ketenteraman awam, kesihatan awam atau akhlak.


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BAB 7 ISU-ISU KEPRIHATINAN NEGARA



MALAYSIA’S FOREIGN POLICY

ONE OF THE AIMS OF MALAYSIA’S FOREIGN POLICY  IS TO LIVE PEACEFULLY AND MAINTAIN FRIENDLY RELATIONS WITH ITS TWO IMMEDIATE NEIGHBOURS ( SINGAPOREAND INDONESIA). DISCUSS ITS FEASIBILITY AND POSSIBLE INSURMOUNTABLE DIFFERENCES THAT MAY OBSTRUCT THE AIM

INTRODUCTION

Malaysia foreign policy formulated just after independent in 1957 by the first Prime Minister Tunku Abdul Rahman Putera Al- Haj. The historically factors such as colonisation and the important  outcome which occurred during  the period has given very significance impact towards Malaysia foreign policy. They have three important outcomes which is the confrontation with Indonesia in 1963, the argument about Sabah belonging with Philippines in the same year and the separation of Singapore in 1965. However, Tunku Abdul Rahman and the government body have decided the aim of Malaysia foreign policy. Even if not clearly stated but from various policies  which was implemented in the era, Azizi Ahmad (   ) has attracted three main aim of the policy. Firstly is to be known as an independence state with own government and sovereignty. Second is to gain the security for the people and willing to defend the nation from any aggressor and lastly is to have good relationship with the neighbouring country in order to upgrade the mutual understanding.

            After 52 years of independence and lead by five Prime Ministers, the fundamental aim of Malaysia Foreign Policy has not change but has undergone some major changes in her policy formulation and implementation, particularly in dealing with ASEAN countries. Base on the ASEAN spirit and positive concept such as Prosper Thy Neighbour, Malaysia manage to settle differences, misunderstanding, and problem with her neighbours diplomatically. In the case of the most closes neighbour which is Indonesia and Singapore, both countries enjoy a healthy bilateral relations based on mutual respect in the spirit of good neighborliness. The warm and cordial relations was sustained through constant exchanges of visits at all level from the Prime Minister to people to people contacts between both countries. The leadership of both countries has also taken efforts to enhance people to people contact between Malaysia, Indonesia and Singapore. How ever there are some problems that remained unsolved and each member states involved are not willing to withdraw their claims such as the border problem, the overlapping claim on the Spratlys  Island, the immigrants issues and others. These unresolved problems might posed as possible insurmountable differences which will obstruct Malaysia foreign policy aim. Therefore, this paper will dicuss the four important points. They are to define the understanding on the two aims, to discus the feasibility and possible insurmountable differences and to analyse its possibility in near future.

DEFINITION

Live Peaceful

To live peacefully become the most important in every nation state foreign policy objectives. It is a responsible of the ruler or government to make sure the peoples in the country live peacefully between them. Any issues which seen as an obstacle to  achieve such aim must be solve immediately. According to Sodiq Yushau (2009) in his research on Nigerian, he defined Live Peaceful as  “…to work relentlessly with open minds and sincere hearts for the unity of the nation. This great hope of unity and peaceful coexistence is a dream that can be achieved. It is time to sow the seeds of unity…”. Therefore, ‘work relentlessly’ can consider one of the elements in the concept of ‘live peacefully’. However, Brubaker (2008) described that live peacefully in a great ‘world house’ required every members of the family must learn somehow to live with each other in peace. The members should re-establish the moral ends of our lives in personal character and social justice. In both definition, live peaceful can be describe as the good relation among the people in the country.

Friendly Neighbours

In international relation, friendly neighbours can be defining as comfortable relationship between two separate identities such as state. The friendly neighbours always indicate by distance and the state behaviour toward another state. Therefore, any state which closer to the state it considers as a neighbour. The term of friendly or unfriendly is the product of state behaviour. The states that do not respect other state interest will be considered unfriendly. However, according Vihma (2009), friendly neighbours is states that give a respect on UN nation requirements such as respect the other states sovereignty.




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BAB 6 PEMBANGUNAN NEGARA


DASAR PEMBANGUNAN NASIONAL
LATARBELAKANG
Dasar Pembangunan Nasional (DPN) telah dilancarkan oleh Y.A.B. Dato Seri Dr. Mahathir
Mohamad, Perdana Menteri Malaysia pada 17 Jun 1991. Rangka Rancangan Jangka Panjang
Kedua (RRJP 2) 1991 - 2000 telah digubal berasaskan Dasar Pembangunan Nasional (DPN),
menandakan bermulanya satu lagi era baru di dalam usaha untuk menjadikan Malaysia sebuah
negara maju menjelang tahun2020.
  
OBJEKTIF
Perpaduan negara akan terus menjadi matlamat terakhir DPN kerana masyarakat yang
bersatupadu adalah penting untuk memperkukuhkan lagi kestabilan sosial dan politik dan
mengekalkan pembangunan ekonomi yang berterusan. DPN menetapkan satu langkah ke arah
membolehkan Malaysia mencapai taraf sebuah negara yang maju dalam semua segi iaitu dari
segi keadilan sosial, nilai, etika dan moral, kestabilan politik, kualiti hidup, kecekapan
pentadbiran kerajaan, dan kecemerlangan ekonomi.
 
STRATEGI PELAKSANAAN
DPN akan terus mengekalkan strategi asas  Dasar Ekonomi Baru (DEB) iaitu pembasmian
kemiskinan dan penyusunan semula masyarakat  untuk memperbaiki ketidakseimbangan sosial
dan ekonomi antara kaum dan dengan ini  akan menyumbangkan ke arah mengukuhkan
perpaduan negara. DPN adalah bertujuan untuk mewujudkan satu corak pembangunan yang
lebih seimbang yang merangkumi aspek- aspek kritikal seperti berikut: 
i. Mewujudkan keseimbangan yang optimum di antara matlamat pertumbuhan ekonomi
dengan pengagihan yang saksama;
ii. Memastikan pembangunan yang seimbang  bagi sektor-sektor utama ekonomi untuk
meningkatkan daya saling melengkapi  antara sektor bagi mengoptimumkan
pertumbuhan;
iii. Mengurang dan akhirnya menghapuskan ketidaksamaan sosial dan ekonomi negara untuk
menggalakkan perkongsian secara lebih adil dan  saksama faedah yang diperolehi dari
pertumbuhan secara lebih adil dan saksama untuk semua rakyat Malaysia;
iv. Menggalak dan memperkukuhkan integrasi  nasional dengan mengurangkan jurang
ketidakseimbangan yang luas dalam pembangunan ekonomi antara negeri dan antara
kawasan Bandar dan luar bandar;
v. Membangunkan sebuah masyarakat yang progresif di mana semua rakyat menikmati
kesejahteraan hidup yang tinggi di samping mempunyai nilai-nilai sosial dan kerohanian
yang positif serta menghayati perasaan bangga dan cintakan negara;
vi. Memajukan sumber manusia dan termasuk mewujudkan tenaga kerja yang berdisplin dan produktif serta meningkatkan kemahiranyang perlu bagi menghadapi cabaran
pembangunan industri melalui satu budaya  kecemerlangan tanpa menjejaskan matlamat
penyusunan semula masyarakat;
vii. Menjadikan sains dan teknologi sebagai satu teras penting dalam perancangan dan
pembangunan sosio-ekonomi yang memerlukan usaha membangunkan keupayaan dan
kebolehan dalam teknologi strategik dan berasaskan ilmu serta memajukan budaya sains
dan teknologi dalam proses membangunkan satu ekonomi perindustrian yang moden; dan
viii. Memastikan bahawa dalam usaha mencapai pembangunan ekonomi perhatian yang
sewajarnya diberikan kepada perlindungan alam sekitar dan ekologi supaya dalam jangka
panjang bagi memastikan pembangunan negara dapat dikekalkan secara berterusan.



http://www.ipislam.edu.my/index.php/artikel/read/313/8.-DASAR-PEMBANGUNAN-NASIONAL-DPN
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BAB 5 KEMASYARAKATAN & PERPADUAN

MALAYSIA’S UNITY & ITS CHALLENGES 

The months of August and September in our annual calendar are of great significance to all Malaysians.
On the 31st August every year we celebrate our HARI MERDEKA or Independence Day while on the 16th of September we commemorate HARI MALAYSIA or MALAYSIA DAY. And this year we celebrated Malaysia’s 50th birthday.
 As we commemorate these two very significant events we should take pride in the fact that ever since our Nation secured Independence in August 1957, it has remained peaceful without facing major security threats that could jeopardise its stability, peace and harmony except for the May 13 1969 racial riots and the recent Lahad Datu terrorist incursion.
Malaysia today stands out in the world as an example of how different ethnic communities can live in peace and harmony and work together for the progress and well-being of the nation.

As a country of diverse races, cultures and religions, Malaysia is indeed unique in proving how its diversity could be united and harnessed for nation building.
Despite the different political ideologies and contrasting view and opinions, we have been able to respect and appreciate one another. We were able to conduct 13 General elections peacefully and without bloodshed.
We have been a harmonious society and it is necessary for us to further enhance and strengthen our inter-racial understanding and trust for one another despite whatever differences.
We should continue with greater fervour and determination to strive towards building our multi-racial nation into a united Malaysian nation with a sense of common and shared destiny.
National Unity is very vital and is the key to Malaysia’s success.  Whether Malaysia will become a fully developed nation by the year 2020 will depend on a number of important factors, the most important being national unity.
Unity should therefore be the basis of all programmes and activities for nation building.  Malaysians should be more conscious of their role and contribution towards national unity which is paramount to the nation’s growth and development. 
National development would not be meaningful without understanding, harmony, goodwill and trust among the multiracial people.
Racial and other forms of polarisation are the biggest hindrance to national unity and it should be the responsibility of all Malaysians to reject racial polarisation in whatever form that is detrimental to national unity.
The process of establishing a united Malaysian nation is fraught with challenges and what has been achieved so far must be nurtured.
In this regard policy makers, planners and implementers have to be committed to the principle that their thoughts and deeds would always be guided and governed by the objectives and standards of Rukunegara and the sacrosanctity of the Federal Constitution.
All plans for growth and development and all corrective measures for social imbalances will be meaningful only if they are geared towards the attainment of national unity.
Malaysians must continue to aim at nurturing and strengthening the spirit of love and loyalty for the country and pride in being Malaysians.  The spirit if patriotism must always be cultivated and nurtured and we must continue to strengthen racial harmony and religious tolerance at every level.  All activities must be geared towards uniting the people which is the best recipe for nation building and the achievement of Vision 2020.
The immediate task of all political leaders and all strata of society is to prevent any further drift towards racial polarization.

MALAYSIA NEEDS ETHNIC BRIDGE BUILDERS AND NOT ETHIC HEROES
In this connection what Malaysia needs most at this point of time are ethnic bridge builders instead of ethnic heroes to neutralize the politics of hatred, racial polarization and racial exclusiveness which seems to be on the rise now.
The time has come for us to identify more ethnic bridge builders and emphasize on their crucial role, at this juncture, to breakdown any serious racial divide in the larger interest of improving ethnic relations in our country.
It is the responsibility of all Malaysians to take a firm stand against divisive forces that can tear apart our social fabric and cause disunity.

EDUCATION IS THE KEY TO BUILDING UNITY
Education plays the most crucial role in sowing the seeds of unity among the people particularly among the young generation. In order to unite the young people through education, the following measures need to be sustained and reinforced:-
1)  Ensure that educational programmes and teachers’ training at all levels from school to college and university are directed towards national unity.
2)  Enhance the integration of students of various races in co-curricula activities and associations, in class and at hostels;
3)  Enhance the teaching of universal values and local traditions of various races in all schools;
4)  Reject the formation of race-based clubs or associations or disallow the conduct of race-based activities in schools as well as in public and private universities;
5)   Eradicate inter-racial and intra-racial polarisation among students in primary and secondary schools; colleges; and public and private universities by implementing activities which encourage them to interact among each other including the sharing of hostels at university; and
6)  Establish unity clubs in primary and secondary schools, colleges and public and private universities to foster unity among students.
Social development through community activities such as sports, work camps, formation of clubs and organisations, unity gatherings, festivals, “gotong-royong” and others are needed to enhance integration and promote the spirit of neighbourliness.
National unity is of utmost importance in achieving peace, stability and wellbeing of the nation and in the creation of Bangsa Malaysia as enshrined in Vision 2020.

UNITY THE BASIS FOR SUCCESS
National unity is the responsibility and obligation of every individual. Political will is the most important element in ensuring that the country is united in making Vision 2020 a reality. National unity and integration is the responsibility of all. The peace we now enjoy can only be sustained if every Malaysian strives to ensure harmony.
Malaysians must respect each other irrespective of social status, cultural background, religion and race. Malaysians especially our youths and teenagers need to be prepared to play their role in building a society that is steeped in noble values, knowledge  and with a sense of self-worth. In order to preserve peace and harmony, it is imperative that we create a society that is rooted in unity and understanding.
The vision of Bangsa Malaysia can be achieved through education. This meaningful vision must be embraced by all especially the youths. Racial diversity might be one of the unique features of Malaysia but without strong understanding and citizenship responsibility, the desire to create a Bangsa Malaysia may never be realised. Diversity, when managed makes Malaysia a truly unique and special nation.

NATIONAL UNITY: THE CORPORATE SECTOR’s GREATEST SOCIAL RESPONSIBILITY
In conclusion let me emphasise here that every peace-loving Malaysian must be fully committed to promoting a culture of peace, harmony and unity.
Even if economics, science and information technology are the driving force of this era and in the future, we must not lose sight of racial harmony and unity.
In the final analysis economic development would not be meaningful without understanding, harmony and unity among the people.
To me building unity in a multi-racial society is our Nation’s biggest challenge – the challenge that is key to our very survival.
It is therefore the responsibility of every Malaysian to meet this challenge. Apart from the Government and the people, the corporate sector in Malaysia has also a key role to play in responding to this challenge.
We have been hearing over the years about the social responsibility required of the corporate sector in bringing hope, care and assistance to the poor, the less fortunate and the underprivileged in a variety of charitable deeds ranging from medical attention to social and welfare and environmental friendly projects.
However very little is said or heard about the corporate sector’s social responsibility towards the promotion of unity.
While I wish to pay tribute to the respective corporate companies for having delivered that social responsibility towards many charities, I would also like to see that they spare a thought to fulfilling a greater social responsibility towards the nation.
No social responsibility is greater than ensuring that the Nation succeeds in uniting the diverse communities that make up our society.
Based on my observation the corporate sector has not done much, for example, to promote unity or to help civil society groups to play their role in fostering national unity.
It is undeniable that in other social concerns like the environment, health care education and helping the less privileged, the corporate sector has made significant contributions although much more could be done.
If the corporate sector can step forward to help civil society on national unity, it would be investing directly in the nation’s stability which is critical for business to flourish and economic activities to grow.
What I wish to see is private sector companies include in their social responsibility agenda activities and programmes which are targeted towards promoting unity in our multi-racial county in addition to what has been done so far.
It is important to emphasize local private sector support since foreign funding for national unity programmes would not be advisable in the larger interest of the nation. National unity is one area where Malaysians should exercise total sovereignty in determining the destiny of the nation.
The private sector should realize that supporting citizen initiatives on unity is not like supporting other types of community programmes. Unity among the different communities is the crux and core of our survival as a nation. It is fundamental to the stability which is the pre-requisite for our economic development and prosperity.
The challenges facing this fundamental essence of our survival have become more complex than ever before. The corporate sector knows this and it would be able to fulfil its social responsibility by prioritizing national unity.
One of the most effective ways of prioritizing unity is by providing financial support to genuine efforts by citizens groups to promote and enhance national unity. The State and society should in turn reward and honour private corporations that prove through deeds that they are totally committed to national unity.

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BAB 4 PERLEMBAGAAN MALAYSIA

1. Article 153 of the Federal Constitution grants the Yang di-Pertuan Agong responsibility for safeguarding the rights and privileges of the Malays and other indigenous people of Malaysia. The article specifies how the Federal Government can protect the interests of these groups by establishing quotas for entry into the civil service, public scholarships, and public education. It is often considered to be part of the "social contract".

2.  Article 153 is considered one of the most controversial provisions in the Federal Constitution by some Malaysian. Critics consider it as a means of an unwanted racist distinction between Malaysians of different ethnic origins. It has led to the implementation of affirmative action policies which solely benefited the Malays who already constitute the majority of the population. Although the first clause of the Article provides that the Government should act "in accordance with the provisions of this Article", some believe that the government has overstepped its constitutional powers by implementing policies which give undue favor to the Malays, particularly under the New Economic Policy (NEP). Regulations setting a minimum equity holding for the bumiputera have been established, with practically all real estate sold to them in Malaysia discounted at rates ranging from 5-15%.


Full Text of Article 153 of the Constitution of Malaysia

  1. It shall be the responsibility of the Yang di-Pertuan Agong to safeguard the special position of the Malays and natives of any of the States of Sabah and Sarawak, and the legitimate interests of other communities in accordance with the provisions of this Article.
  2. Notwithstanding anything in this Constitution, but subject to the provisions of Article 40 and of this Article, the Yang di-Pertuan Agong shall exercise his functions under this Constitution and federal law in such manner as may be necessary to safeguard the special provision of the Malays and natives of any of the States of Sabah and Sarawak and to ensure the reservation for Malays and natives of any of the States of Sabah and Sarawak of such proportion as he may deem reasonable of positions in the public service (other than the public service of a State) and of scholarships, exhibitions and other similar educational or training privileges or special facilities given or accorded by the Federal Government and, when any permit or licence for the operation of any trade or business is required by federal law, then, subject to the provisions of that law and this Article, of such permits and licences.
  3. The Yang di-Pertuan Agong may, in order to ensure in accordance with Clause (2) the reservation to Malays and natives of any of the States of Sabah and Sarawak of positions in the public service and of scholarships, exhibitions and other educational or training privileges or special facilities, give such general directions as may be required for that purpose to any Commission to which Part X applies or to any authority charged with responsibility for the grant of such scholarships, exhibitions or other educational or training privileges or special facilities; and the Commission or authority shall duly comply with the directions.
  4. In exercising his functions under this Constitution and federal law in accordance with Clauses (1) to (3) the Yang di-Pertuan Agong shall not deprive any person of any public office held by him or of the continuance of any scholarship, exhibition or other educational or training privileges or special facilities enjoyed by him.
  5. This Article does not derogate from the provisions of of the Article 136.
  6. Where by existing federal law a permit or licence is required for the operation of any trade or business the Yang di-Pertuan Agong may exercise his functions under that law in such manner, or give such general directions to any authority charged under that law with the grant of such permits or licences, as may be required to ensure the reservation of such proportion of such permits or licences for Malays and natives of any of the States of Sabah and Sarawak as the Yang di-Pertuan Agong may deem reasonable, and the authority shall duly comply with the directions.
  7. Nothing in this Article shall operate to deprive or authorize the deprivation of any person of any right, privilege, permit or licence accrued to or enjoyed or held by him or to authorized a refusal to renew to any person any such permit or licence or a refusal to grant to the heirs, successors or assigns of a person any permit or licence when the renewal or grant might reasonably be expected in the ordinary course of events.
  8. Notwithstanding anything in this Constitution, where by any federal law any permit or licence is required for the operation of any trade or business, that law may provide for the reservation of a proportion of such permits or licences for Malays and natives of any of the States of Sabah and Sarawak; but no such law shall for the purpose of ensuring such a reservation:
    • (a) deprive or authorize the deprivation of any person of any right, privilege, permit or licence accrued to or enjoyed or held by him;
    • (b) authorize a refusal to renew to any person any such permit or licence or a refusal to grant to the heirs, successors or assigns of any person any permit or licence when the renewal or grant might in accordance with the other provisions of the law reasonably be expected in the ordinary course of events, or prevent any person from transferring together with his business any transferable licence to operate that business; or
    • (c) where no permit or licence was previously required for the operation of the trade or business, authorize a refusal to grant a permit or licence to any person for the operation of any trade or business which immediately before the coming into force of the law he had been bona fidecarrying on, or authorize a refusal subsequently to renew to any such person any permit or licence, or a refusal to grant to the heirs, successors or assigns of any such person any such permit or licence when the renewal or grant might in accordance with the other provisions of that law reasonably be expected in the ordinary course of events.
(8A) Notwithstanding anything in this Constitution, where in any University, College and other educational institution providing education after Malaysian Certificate of Education or its equivalent, the number of places offered by the authority responsible for the management of the University, College or such educational institution to candidates for any course of study is less than the number of candidates qualified for such places, it shall be lawful for the Yang di-Pertuan Agong, by virtue of this Article, to give such directions to the authority as may be required to ensure the reservation of such proportion of such places for Malays and natives of any of the States of Sabah and Sarawak as the Yang di-Pertuan Agong may deem reasonable, and the authority shall duly comply with the directions.
  1. Nothing in this Article shall empower Parliament to restrict business or trade solely for the purpose of reservations for Malays and natives of any of the States of Sabah and Sarawak.
    (9A) In this Article, the expression "natives" in relation to the State of Sabah or Sarawak shall have the meaning assigned to it in Article 161A.
  2. The Constitution of the State of any Ruler may make provision corresponding (with the necessary modifications) to the provisions of this Article.

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BAB 3 SISTEM PEMERINTAHAN & PENTADBIRAN NEGARA

   

BENTUK PEMERINTAHAN ISLAM 

Sistem pemerintahan Islam adalah
suatu sistem yang unik, sama sekali berbeza
dengan sistem-sistem pemerintahan
yang ada di dunia masa kini.
Ianya berbeza baik dari segi asas
yang menjadi landasan berdirinya pemikiran,
konsep tolok ukur serta hukum-hukum
yang digunakan untuk memelihara
kepentingan umat. Secara jelasnya
sistem pemerintahan Islam bukanlah
dalam bentuk: 
  • Pemerintahan Beraja.
  • Pemerintahan Republik/Demokrasi.
  • Pemerintahan Kekaisaran.
  • Pemerintahan Persekutuan.

Tegasnya sistem pemerintahan di dalam Islam adalah sistem Khilafah
dan ini telah disepakati dari Ijma’ Sahabah terhadap kesatuan Khilafah,
kesatuan negara serta ketidakbolehan berbai’at selain kepada seorang Khalifah
sahaja pada satu-satu masa.


RUKUN-RUKUN PEMERINTAHAN ISLAM

Sistem pemerintahan Islam tertegak di atas empat rukun seperti di bawah ini:
  •  Kedaulatan di tangan syara’
  • Kekuasaan adalah milik ummat.
  • Mengangkat seorang khalifah hukumnya adalah fardhu bagi seluruh kaum muslimin.
  • Hanya Khalifah yang berhak melakukan tabanni (menerima pakai) terhadap hukum-hukum syara.
  • Khalifah juga berhak membuat undang-undang dasar dan semua undang-undang yang lain.
Prinsip ini menjelaskan kepada kita bahawa kedaulatan bukanlah berada di tangan ummat
sebagaimana yang berlaku di dalam sistem demokrasi.
Ini jelas dengan memandang kepada keadaan dimana semua urusan dan aspirasi individu
adalah ditangani dan diatur oleh syara’ bukanlah individu itu sendiri dengan sesukanya.
Seluruh perbuatan dan tindakan setiap individu adalah terikat dengan perintah dan larangan Allah swt.
Dalil yang berkaitan dengan hal ini adalah sebagaimana firman Allah swt:

“Maka demi Tuhanmu, mereka (pada hakikatnya) tidak beriman sehingga
mereka menjadikan kamu hakim dalam perkara yang mereka perselisihan”
(TMQ An-Nisa: 65)

“Hai orang-orang beriman, ta’atilah Allah dan ta’atilah Rasul-Nya dan Ulil amri di antara kamu kemudian
jika kamu berlainan pendapat tentang sesuatu, maka kembalikanlah ia kepada
Allah(Al-Kitab) dan Rasul(Sunnahnya),
jika kalian benar-benar beriman kepada Allah dan hari kemudian”
(TMQ An-Nisa: 59)

Pengertian “Kembalikanlah ia kepada Allah dan Rasul” adalah
“Kembalikan kepada Hukum Syara’”.

Oleh yang demikian, yang “berautoriti” ditengah-tengah umat dan individu serta yang menangani dan
mengendalikan aspirasi umat dan individu itu adalah apa-apa yang dibawa oleh Rasulullah saw.
Di mana umat dan individu itu kesemuanya wajib tunduk kepada syara.
Kerana itulah kedaulatan di tangan syara’.
STRUKTUR DAULAH ISLAM

Daulah Islam berdiri di atas lapan struktur iaitu:
  
     1. Khalifah (ketua negara).
     2. Mu’awin Tafwidh.
     3. Mu’awin Tanfidz.
     4. Amirul Jihad.
     5. Wali.
     6. Qadhi.
     7. Mashalih Daulah.
     8. Majlis Umat.
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    BAB 1 SEJARAH AWAL NEGARA

    Sejarah Tanah Melayu boleh dijejaki sejak
    • Zaman Paleolitik(Zaman Batu Awal, kira-kira 35000 tahun dahulu)
    • Zaman Mesolitik(Zaman Batu Tengah kira-kira 11000 tahun dahulu)
    • Zaman Neolitik (Zaman Batu Baru kira-kira 5000 tahun dahulu)
    • Zaman Logam(Zaman Gangsa Besi kira-kira 2500 tahun dahulu)
    Bahan-bahan arkeologi membuktikan bahawa Tanah Melayu pernah diduduki oleh manusia pada zaman-zaman tersebut. Penempatan manusia Zaman Paleolitik telah dijumpai di Kota Tampan(Perak), Gua Niah(Sarawak) dan Tingkayu(Sabah). Sementara itu penempatan-penempatan manusia Zaman Mesolitik yang ditemui di Tanah Melayu ialah di Gua Cha(Kelantan), Gua Kecil(Pahang), Jenderam Hilir(Selangor), Gua Madai dan Gua Gomantong(Sabah) dan Gua Niah(Sarawak). Penempatan-penempatan Zaman Logam adalah di Sungai Langat (Selangor), Batu Buruk (Terengganu) dan Sungai Tembeling.
    Sejak Zaman Neolitik lagi beberapa kawasan di Tanah Melayu menjadi tempat perdagangan. Ini kerana kedudukan Semenanjung Tanah Melayu yang terletak di tengah-tengah perjalanan pedagang China dan Arab. Hasil bumi Semenanjung Tanah Melayu telah diketahui oleh pedagang-pedagang asing sejak abad pertama. Antara hasil bumi yang popular ialah damar, rotan dan bahan-bahan galian seperti emas dan swarnabumi iaitu emas bumi kerana terdapat banyak emas di Tanah Melayu.

    Sejak kurun pertama, beberapa buah kerajaan telah muncul di Nusantara ini, termasuk di Tanah Melayu. Ini menunjukkan bahawa di rantau ini telah wujud beberapa buah kerajaan sejak lama dahulu. Kerajaan-kerajaan ini merupakan kerajaan awal yang mempunyai tanah jajahan dan berperanan penting dalam memajukan tamadun Melayu.
    Kawasan Nusantara atau Kepulauan Melayu ini telah didiami oleh orang Melayu sejak dahulu lagi. Orang-orang Melayu di Tanah Melayu merupakan sebahagian daripada keseluruhan penduduk negeri Nusantara ini dan merupakan sebuah entiti sosial, budaya, dan fizikal yang mengalami pengaruh-pengaruh Hindu, Buddha, Islam, dan Kristian daripada kedatangan penjajah-penjajah barat(Perancis, Sepanyol dan Inggeris). Kawasan nusantara ini berpecah perintah mengikut kawasan mereka. Ekoran itu wujud entiti geopolitik yang berbeza-beza mengikut pengaruh penjajah yang berbeza-beza.

    http://ipgktarpengajiansosial.blogspot.com/2010/08/sejarah-awal-negara-malaysia.html#

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    BAB 2 PERJUANGAN KEMERDEKAAN & PEMBENTUKAN MALAYSIA

    In the month of August, we as Malaysians, honour our Independence Day, celebrating it as a national holiday. Here’s a little quick info about the Independence Day. The independence of Malaysia was a peaceful independence attained by holding talks with the British. On August 31, 1957, Malaysia gained her independence from the United Kingdom.
    The European Colonization of Malaysia started in year 1511, when the Portuguese captured Malacca. The Portuguese were in turn defeated in 1641 by the Dutch, who colonized until the advert of British in 1824. During the World War II, Japanese had colonized Malaysia too in 1941 – 1945. These left many European and Japanese influences in Malaysia later on.
    Kuala Lumpur during WWII
    Signing the “Merdeka” Agreement
    Tunku Abdul Rahman ride to Bandar Hilir Padang, Malacca to announce “Merdeka” after returning from London in 1956
    On the glorious day, crowds gathered to witness the handover of power from the British. The Queen’s representative, the Duke of Gloucester presented Tunku Abdul Rahman with the instrument of independence. Tunku then proceeded to read the Proclamation of Independence, which culminated in the chanting of “MERDEKA” (Independence) seven times with the crowd joining in. The new Flag of Malaya was raised as the national anthem “Negaraku” (My Country) was played.
    Tunku Abdul Rahmam chanted “Merdeka” August 31,1957
    Tunku Abdul Rahman, first Prime Minister of Malaysia
    Courtesy of Tunku Abdul Rahman, and here goes the National Anthem of Malaysia:
    “Negaraku, tanah tumpahnya darahku,
    Rakyat hidup, bersatu dan maju,
    Rahmat Bahagia, Tuhan kurniakan,
    Raja kita, selamat bertakhta.
    Rahmat Bahagia, Tuhan kurniakan,
    Raja kita, selamat bertakhta.”

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