Shaykh Dr. Yasir Qadhi examines the cataclysmic changes faced by the global Muslim community (Ummah) approximately 100 years ago, focusing on the collapse of the Khilafa and the subsequent intellectual and political struggles to revive it.

Between 1922 and 1928, the Khilafa was dismantled, religious courts were replaced by secular law, and religious institutions were closed.

Following World War I, the San Remo Treaty (1924) carved out the modern borders of the Middle East, while new powers like the Al-Saud family took control of the Hijaz (1925).

Rashid Rida authored a book arguing that the Ummah cannot exist without a Khalifa, maintaining that the institution is religiously, socially, and politically essential.

Conversely, the Sh Yasir Qadhi explains that Ali Abd al-Raziq held the opposite view, arguing in his work that the Khilafa is merely a political institution and not a religious requirement, suggesting the community could function without it

Attempts to Revive the Khilafa:

Cairo Caliphate Congress (1926) – Scholars gathered in Cairo, but the conference was overshadowed by King Fouad’s desire to be declared the new Khalifa.

Makkah Conference (1926) – Another conference aimed to address the leadership vacuum and the state of the Hajj, where Amin al-Husayni raised awareness about the threat of Zionism.

Jerusalem Islamic Congress (1931)- Focused on preserving Jerusalem and addressing colonial threats, again highlighting the inability to act without genuine political power.

Geneva European Muslim Congress (1935) – The first Muslim conference in Europe, organized by Shakib Arslan, focused on the rights and future of Muslims living as minorities in the West.

Tokyo Conference (1938) – An unusual gathering in Japan during the inauguration of the Tokyo Mosque, where Muslims sought alliances against Western imperialism, hoping for a potential shift in geopolitical power.

Shaykh Dr. Yasir Qadhi concludes that while the Ummah suffered a profound loss of power and faced severe crises in the 1920s and 30s, the current state of religious revival is far stronger, with the community now more aware of the dangers of blindly following external colonial models.