MESYUARAT AGUNG FORUM IQRA'

MESYUARAT AGUNG TAHUNAN

FORUM IQRA’ (FORIQ) YANG KE-12 

Tarikh:  27 April, 2013

Tempat :  1504 Persiaran Kulim Golf, Kulim Golf & Country Resort, 09000 Kulim, Kedah, D-A.

Masa :  10.30 pagi.

            Presiden Foriq Sdr Kassim Ahmad memulakan mesyuarat dengan meminta bacaan doa selamat dan bacaan Al-Quran.

            Sdr Kassim menyampaikan ucapan perasmian dengan mengesan penubuhan Foriq dan menyebut tujuan penubuhannya untuk menyeru rakyat Malaysia kembali kepada Quran dengan tidak melupakan dokumen-dokumen sahih yang ditinggalkan oleh Nabi Muhammad, seperti Piagam Madinah yang masyhur itu. (Untuk mendapat  teks Piagam Madinah serta mengetahui kepentingan dokumen itu, sila lihat blog Sdr Kassim www.kassimahmad.blogspot.com ) 

            Mesyuarat memutuskan:-

1.      Masukkan esei-esei presiden dalam blognya ke facebook;

2.      Sdr. Ramlee Talib akan menulis surat berdaftar  Daftar  A. R. Kepada Menteri Pelajaran tentang Dunia Melayu (salinan kepada Perdana Menteri);

3.      Foriq mengadakan rundingan dengan pertubuhan-pertubuhan JUST dan Sisters-in-Islam untuk mengadakan beberapa majlis bersama bagi tahun 2013 (tugas Sdr/i2 Suzana Mohd. Zahir, Nik Aziz Hassan dan Ahmad Shauqi;

4.      Mengadakan perbincangan dengan persatuan-persatuan mahasiswa untuk menerangkan tujuan Foriq kepada mereka; dan.

5.       Meminta satu perjumpaan dengan Perdana Menteri untuk menghuraikan tujuan-tujuan  Foriq dan sebab –sebab ia ditubuhkan.

Disediakan oleh Warsa Mohamed Bakar

Pegawai pentadbir Foriq

1 Mei, 2013.

             

DUA JENIS POLITIK

DUA JENIS POLITIK:

POLITIK PUAK OLIGARKI

DAN POLITIK PUAK HUMANIS

Oleh: Kasim Ahmad

22 April, 2013

            Kebanyakan orang memandang jijik terhadap politik. Kata merela, politik kotor, dengan rasuah, pembaziran dan kronisme. Mereka lupa bahawa politik itu perlu untuk mentadbir negara dan masyarakat. Mereka juga lupa bahawa  politik ada dua jenis: politik baik (puak humanis) dan politik jahat (puak oligarki). Seperti yang disebut dalam Quran, “Mengapa kamu tidak berjuang di jalan Allah sedangkan lelaki, perempuan dan kanak-kanak yang lemah memohon, ‘Tuan kami, selamatkanlah kami dari masyarakat yang ahli-ahlinya penindas, dan datangkanlah dari sisi-Mu seorang kawan dan penolong bagi kami.’ Mereka yang beriman berjuang di jalan Allah, dan mereka yang kafir berjuang di jalan tirani. Jadi, hendaklah kamu berjuang melawan sekutu syaitan. Sesungguhnya, muslihat syaitan senantiasa lemah.” [1]

Sejarah menunjukkan Nabi Muhammad, selain seorang nabi yang menerima wahyu daripada Tuhan, juga seorang pemimpin. Beliau memerintah negara-bangsa Madinah selama dua belas tahun dengan Perlembagaan Madinah yang masyhur itu yang digubal oleh beliau sendiri. Negara-bangsa ini kemudian meliputi seluruh Semenanjung Arab apabila beliau membebaskan Mekah dari dominasi kaum Quraisy. Beliau dan pengikut-pengikutnya mewakili puak humanis, sementara kaum Quraisy, puak oligarki.

Nabi Muhammad contoh seorang pemimpin yang baik. [2] Beliau melaksanakan politik atau pemerintahan yang kita istilahkan bersifat humanis. Apa yang kita maksudkan dengan istilah ‘humanis’ itu ertinya adil kepada semua warganya, tidak kira bangsa, agama, atau fahaman ideologi. Untuk mengetahui lebih terperinci sistem yang digubal oleh Nabi Muhammad, sila lihat esei saya bertajuk “A Short Note on the Medina Charter”. [3] 

Sejarah juga menunjukkan bahawa tiap masyarakat ada unsur-unsur baik dan buruknya. Nabi Muhammad dibangkitkan bukan saja untuk menukar masyarakat jahiliah Arab, tetapi juga masyarakat dunia. Seperti yang dinyatakan dalam Quran, beliau satu rahmat kepada seluruh dunia. [4]

Perhatikan bahawa dunia ini boleh diubah, dari jahat ke baik, dan dari baik ke lebih baik. Tidak perlu dinyatakan bahawa ia juga boleh merosot. Tugas manusia (khalifah) mentadbir dan mengubah dunia. Dalam satu metafora yang dahsyat lagi cantik, Quran memaklumkan perkara ini, demikian: “Telah Kami tawarkan tanggungjawab ini kepada lelangit dan bumi dan gegunung, tetapi mereka menolaknya kerana takut. Namun, tanggungjawab ini diterima oleh manusia! Dia jahil dan zalim!” [5] Perhatikan sindiran yang halus dalam ayat ini. Tuhan tahu kejahilan dan kezaliman manusia; namun demikian, Dia juga tahu kebolehan dan kemampuan manusia mentadbir dan mengubah dunia. Sebab itu dalam satu metafora lain, diperintahkan para malaikat sujud kepada manusia.[6]  

Mari kita uji kaedah mentadbirdan mengubah dunia ini kepada parti UMNO di Malaysia. Ingat bahawa UMNO mewarisi sistem pemerintahan bangsa Melayu dari Kesultanan Melayu Melaka dalam abad ke-15 sebelum Melaka jatuh ke tangan penjajah Eropah pertama di bumi Melayu,[7]  bangsa Portugis atau Feringgi, seperti yang tercatat dalam Sejarah Melayu.

Seorang penulis Perancis telah menulis, “Orang Melayu itu bangsa yang tinggi budi-bahasanya di Asia.” (Inggeris: The Malays are the gentlemen of the East.) Sebagai seorang Melayu, saya mengaku kebenaran kata-kata penulis ini. Sifat inilah yang menyebabkan orang Melayu menerima orang Cina dan India yang datang ke Tanah Melayu dari bumi China dan India dalam zaman penjajah  Inggeris (sejuta jumlahnya) sebagai warganegara Persekutuan Tanah Melayu (PTM) apabila ia mencapai kemerdekaan dari Inggeris pada 31 Ogos, 1957. Fakta ini menukar demografi PTM menjadi sebuah masyarakat majmuk.

UMNO pada ketika ia dilahirkan di Johor Baharu pada tahun 1946 sebuah parti massa Melayu dengan idealisme yang tinggi untuk mencapai kemerdekaan. Dalam masa satu generasi anak-anak Melayu keluar dari lembah  kemiskinan dan perhambaan di tanahair mereka sendiri menjadi tuan! Demikian besarnya jasa UMNO kepada orang Melayu!

Namun demikian, semua benda reput dan merosot. Begitu juga UMNO. Setelah Tun Razak, presiden UMNO dan perdana menteri kedua, reputan dan rosotan ini mula berlaku hingga UMNO berpecah dua dalam tahun 1987-88 semasa Dr. Mahathir menjadi presiden UMNO. Dalam pilihanraya umum ke-12 pada 2008, BN gagal mendapat majoriti dua pertiga dan hilang kuasa di Selangor, Kedah dan Pulau Pinang manakala Kelantan tetap di bawah pentadbiran PAS.

Bolehkah UMNO di pulih semula? Sesetengah orang berkata: “Tidak boleh dan tidak perlu. Biarlah UMNO mati. Kita pilih Pakatan Rakyat (PR) pula menjadi pemerintah.”  Kata pepatah Inggeris, “Better the devil you know than the devil you do not know.” Kita tidak perlu pesimis dan sinis seperti ini. Kita percaya kepada kebolehan manusia, khalifah Tuhan di Bumi.

Kita tidak mahu terperangkap dalam sistem dwiparti. Bila kita memecahkan masyarakat kepada dua (kerajaan/pembangkang) kita buka pintu kepada perpecahan kepada tiga, empat dan seterusnya. Kita menjadi lemah. Lihat apa yang sedang berlaku di Eropah sekarang. Selama dua bulan selepas pilihanraya umum, Itali tidak boleh membentuk kerajaan. Spain, Protugal, Greece dan Ireland muflis. Pendek kata, seluruh Kesatuan Eropah dilanda krisis. Tidak dapat tidak, A.S. juga terlibat dalam krisis ini.

Oleh sebab itu, kita anjurkan penyusunan sebuah sistem parti dan pemerintahan nasional kita sendiri, yang boleh menyatu dan memperkuat masyarakat nasional kita. Kita sudah ada contoh dalam sistem yang dibentuk oleh Tun Razak menghimpunkan parti-parti dari pelbagai kaum dan jalur ideologi dalam satu permuafakatan besar berdasarkan patriotisme Malaysia. Lama sebelum ini, pentadbiran Nabi Muhammad di Medinah dan kemudian di Semenanjung Arab memeperlihatkan sifat ini, walaupun pada masa itu sistem parti belum lahir.

KASSIM AHMAD seorang penulis bebas Malaysia. Laman web beliau www.kassimahmad.blogspot.com  

---

[1] Quran, 4: 75-76.

[2] Lihat Quran, 33: 21.

[3] Sila lihat esei itu itu di laman web saya <www.stormloader.con/qsmjam> 

[4] Quran, 21: 107.

[5] Quran, 33: 72.

[6] Lihat Quran, 2: 30-34.

[7] Ramai orang, termasuk orang Melayu sendiri, tidak faham konsep Dunia Melayu. ‘Dunia Melayu’, ‘Gugusan Pualu-pulau Melayu’ dan ‘Nusantara’ semuanya merujuk kepada hakikat ini. Dunia Melayu termasuk Semenanjung Tanah Melayu, Indonesia, Brunei  dan Pattani. Maka itu orang  luar (lelaki atau perempuan)  yang datang ke Tanah Melayu dan kawin dengan orang Melayu secara automatic menjadi orang Melayu.

THE MEDINA CHARTER

Telah saya ambil esei ini dari laman web saya yang lama yang tidak saya pakai lagi. Tarikh esei tidak dicatat, tetapi  kira-kira antara 15-20 tahun dulu./ I have taken this essay from my old web site which I no longer use. The date of the essay was not written, but it was between 15-20 years ago. -- K.A.


A SHORT NOTE ON THE MEDINA CHARTER

By: Kassim Ahmad 
(Undated) 

The Medina Charter, written and promulgated by Prophet Muhammad for the multi-religious ten thousand-strong citizens of the city-state of Medina in 622 A.D is truly a remarkable  political-constitutional document. The claim made by Professor M. Hamidullah that it was the first written constitution[1] in the world is not without basis. Aristotle's Constitution of Athens [2], written on papyrus, discovered by an American missionary in Egypt in 1890 and published in 1891, was not a constitution. It was an account of the constitution of the city-state of Athens. Other legal writings on the conduct of ancient societies have been found, but none can be described as a constitution. The Medina Charter is the first, and in this it preceded the American Constitution of 1787, considered by Western authorities as "a landmark document of the Western world … the oldest written national constitution in operation"[3] by more than a thousand years! It also preceded the English feudal bill of rights, the  Magna Carter of 1215,  by almost six centuries!  

Not only is the Madina Charter important in the sense that it is the first written constitution; it is also modern in the sense that it was promulgated for a plural society, giving equal rights to every citizen as well as giving them a say in governmental matters, as we shall see.

Considerating all these, it is amazing that those Muslim leaders and writers who talk and write about the Islamic state seldom refer to this important seminal political document of Islam.

It is to be remembered that Muhammad had become a prophet, reciting God's revelations to his fellow-Meccans,  for twelve years before he and his followers migrated to Yathrib, two hundred and ten miles to the north of Mecca. There was going to be another ten years to his mission before he completed the delivery of the Divine message to the Arabs and to mankind in God's final scripture, the Quran. So this Medina Charter was provisional in the sense that it could not contain all the provisions of statecraft contained in the Quran. Yathrib was later to known as "The City of the Prophet " or simply Medina. The reason for the migration was the growing opposition of the Quraisy aristocracy to his teachings and the receptive attitude shown by  some Yathrib pilgrims to Mecca at this time.

The whole text of the Charter has been reproduced, word for word, by  Ibn Ishaq and Abu Ubaid in their respective books from the original preserved by Ibn Abi Khithamah.[4]

The Charter consists of 47 clauses, but due to different numbering, Prof. Hamidullah counts it to be 52.[5] Clauses 1, 2 and 39 state the formation of a sovereign nation-state with a common citizenship, consisting of various communities, principally Muslim Arabs from Mecca (the Muhajirin or Immigrants),  Muslim Arabs from Yathrib (the Ansar or Helpers), other monotheists form Yathrib (i.e. the Jews)  and others who must be at that time still pagans. These constitute a unified citizenry (Arabic term, ummah), having equal rights and responsibilities, as distinct from other peoples. 

It should not escape anyone's notice that these two clauses established the first modern nation-state in the world. Although Medina was just a city, its Charter was to last until the beginning of the Umayyad Dynasty in 1661. Western historians cite the Treaties of Westphalia in 1648 as the beginning of the modern nation-state era.[6]

The Charter provided a federal structure with a centralized authority, with the various tribes in various districts constituting a unit and enjoying autonomy in certain matters of a social, cultural and religious character. Provision for this district autonomy is repeated for each district. (Clauses 3 through to 11 and 26 through to 35)  In fact, many matters were left in the hands of the autonomous units, except state security and national defence. (Clauses 17, 36 (a) and 47)  Provisions for these centralized subjects are made in Clauses 13, 15, 17 and 44. Only in cases of disputes the units could not resolve, recourse for their decisions had to be made to the Prophet, whose decision was final. (Clauses 23 and 41)

As Prof. Hamidullah rightly stated, " … this new constitution … brought with it very important, and -- to Arabia at least -- very revolutionary change and improvement, by providing the people with a central public institution for seeking justice, in place of everyone seeking it with the power of his own hand or, at best, that of his family. This epoch-making innovation … brought an end for all times to the chaos of tribalism and which laid the basis for a wider institution, viz a State." [7]

It should be noted that this loyalty to the State by its plural citizenry constituted a nationalism, or more exactly a patriotism, that is approved by Islam, contrary to what some modern Muslim ideologues assert. It is in line with the teaching in the Quranic verse, "O people, We created you from the same male and female and rendered you into distinct peoples and tribes that you may recognize one another. The best of you in the sight of God is the most righteous."[8]   

There were twenty districts each with a chief (naqib) and deputy chiefs (`arif) and its meeting place (saqifah). The city at this time had a population of about ten thousand. Of these, the Muslims made up only a few hundred; half of it were monotheist Jews, the rest being polytheists.[9]

It is noteworthy that the Charter ordained equality to its members and protected them against oppression. (Clause 16). The State proclaimed the brotherhood of believers and gave each one a right and support to give protection to any individual, excepting an enemy. (Clause 15). It also extended help to its members in debt or in financial difficulties in regard to payment of ransom or blood-money. (Clause 12). It prohibited help or refuge to be given to a murderer. (Clause 22).

A very important human right is given in Clause 25 where freedom was guaranteed for each community to practice its own religion. The implication of this clause is that each individual was also free to choose his or her religion, in line with the clear teachings of the Quran.[10]

Another important principle of statecraft is consultation with the people in all matters. This is stated in Clause 37(a). Unlike in modern democratic polity, the voice of the people, vox populi, regardless of whether that voice represents right and truth or not, is given the highest value. This is a basic flaw in Western democracy. Another important principle of just governance is that no quarter is given to an injustice or wrong-doing. In the Charter, this is stated in Clause 47.

As I stated above, this constitution is Muhammad's ijtihad at formulating a constitution when he was confronted with the task of administrating the city-state of Medina. At this time, he had not yet received the full Quran. He had therefore to fall back on customs and precedents, and he did. In any case, all constitutions are provisional in the sense that it must be adapted to changing times.

A trace of Arab tribalism can be detected in two clauses where a member together with his family were to be punished because of a crime he committed. (Clauses 25 and 36(b))  This clearly contradicts another clause which states that no evil-doer is punished except for the crime he commits. (Clause 46)

Perhaps, in the light of present Muslim interest in an "Islamic state", we should point out that this important constitutional document of Islam does not anywhere use the term "Islamic state" of "Islamic society". The major principles governing an Islamic society are, of course, present -- principles like justice, brotherhood and unity of believers, unity and cooperation among zitizens of the state, freedom of religion, strict adherence to pacts entered into between parties, cooperation to do good and to prevent evil, encouragement for high moral conduct, consultation as a method of government. It is also interesting to note that what has been called "Hudud laws", being part of Islamic Law, is also nowhere mentioned in the document.

It should be noted that the Charter, this first Islamic political-constitutional document, was given to the people of Medina in the name of Muhammad the Prophet (Clause 1) and also in the name of God as well as Prophet Muhammad. (Clause 47) Why  two different ways of phrasing the ultimate source of power? It is to be remembered that during the Western Middle Ages, the Church ruled supreme in the name of God, and God's name was, of course, much misused by hypocrites and opportunists. The modern Western practice of replacing God with the people has, of course, not helped matters very much. In the name of the people, oppression, wars, colonialism and aggressions have been launched.

Thus, even in this modern age of science and technology, mankind cannot ignore a power that is greater than itself. Mankind has an autonomous right to live, and to live happily, but he must do that in a lawfully created  Universe. It is in this sense that the Charter was given in the name of Muhammad the Prophet, who represented the principle of the good and of right reason, which is higher than the individual man. Likewise, in Clause 47 God's name was put first, as God represents the highest Good and the highest principle of right reason. This is necessary to conduct Man to higher and ever higher achievements.

APPENDIX

THE MEDINA CHARTER [11]

In the name of God the Compassionate, the Merciful.

(1)   This is a document from Muhammad the prophet (governing the relations) between the believers and Muslims of Quraysh and Yathrib, and those who followed them and joined them and laboured with them.

(2)   They are one community (umma) to the exclusion of all men.

(3)   The Quraysh emigrants according to their present custom shall pay the bloodwit within their number and shall redeem their prisoners with the kindness and justice common among believers.

(4-8) The B. ‘Auf according to their present custom shall pay the bloodwit they paid in heatheism; every section shall redeem its prisoners with the kindness and justice common among believers. The B. Sa ida, the B. ‘l-Harith, and the B. Jusham, and the B. al-Najjar likewise.

(9-11) The B. ‘Amr b. ‘Auf, the B. al-Nabit and the B. al-‘Aus likewise.

(12)(a) Believers shall not leave anyone destitute among them by not paying his redemption money or bloodwit in kindness.

(12)(b) A believer shall not take as an ally the freedman of another Muslim against him.

(13) The God-fearing believers shall be against the rebellious or him who seeks to spread injustice, or sin or anmity, or corruption between believers; the hand of every man shall be against him even if he be a son of one of them.

(14) A believer shall not slay a believer for the sake of an unbeliever, nor shall he aid an unbeliever against a believer.

(15) God’s protection is one, the least of them may give protection to a stranger on their behalf. Believers are friends one to the other to the exclusion of outsiders.

(16) To the Jew who follows us belong help and equality. He shall not be wronged nor shall his enemies be aided.

(17) The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of God. Conditions must be fair and equitable to all.

(18) In every foray a rider must take another behind him.

(19) The believers must avenge the blood of one another shed in the way of God.

(20)(a) The God-fearing believers enjoy the best and most upright guidance.

(20)(b) No polytheist shall take the property of person of Quraysh under his protection nor shall he intervene against a believer.

(21) Whoever is convicted of killing a believer without good reason shall be subject to retaliation unless the next of kin is satisfied (with blood-money), and the believers shall be against him as one man, and they are bound to take action against him.

(22) It shall not be lawful to a believer who holds by what is in this document and believes in God and the last day to help an evil-doer or to shelter him. The curse of God and His anger on the day of resurrection will be upon him if he does, and neither repentence nor ransom will be received from him.

(23) Whenever you differ about a matter it must be referred to God and to Muhammad.

(24) The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.

(25) The Jews of the B. ‘Auf are one community with the believers (the Jews have their religion and the Muslims have theirs), their freedmen and their persons except those who behave unjustly and sinfully, for they hurt but themselves and their families.

(26-35) The same applies to the Jews of the B. al-Najjar, B. al-Harith, B. Sai ida, B. Jusham, B. al-Aus, B. Tha'laba, and the Jafna, a clan of the Tha‘laba and the B. al-Shutayba. Loyalty is a protection against treachery. The freedmen of Tha ‘laba are as themselves. The close friends of the Jews are as themselves.

(36) None of them shall go out to war save the permission of Muhammad, but he shall not be prevented from taking revenge for a wound. He who slays a man without warning slays himself and his household, unless it be one who has wronged him, for God will accept that.

(37) The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. A man is not liable for his ally’s misdeeds. The wronged must be helped.

(38) The Jews must pay with the believers so long as war lasts.

(39) Yathrib shall be a sanctuary for the people of this document.

(40) A stranger under protection shall be as his host doing no harm and committing no crime.

(41) A woman shall only be given protection with the consent of her family.

(42) If any dispute or controversy likely to cause trouble should arise it must be referred to God and to Muhammad the apostle of God. God accepts what is nearest to piety and goodness in this document.

(43) Quraysh and their helpers shall not be given protection.

(44) The contracting parties are bound to help one another against any attack on Yathrib.

(45)(a) If they are called to make peace and maintain it they must do so; and if they make a similar demand on the Muslims it must be carried out except in the case of a holy war.

(45)(b) Every one shall have his portion from the side to which he belongs.

(46) The Jews of al-Aus, their freedmen and themselves have the same standing with the people of this document in purely loyalty from the people of this document.Loyalty is a protection against treachery. He who acquires aught acquires it for himself. God approves of this document.

(47) This deed will not protect the unjust and the sinner. The man who goes forth to fight and the man who stays at home in the city is safe unless he has been unjust and sinned. God is the protector of the good and God-fearing man and Muhammad is the apostle of God.

*****

Foot Note

[1] The First Written Constitution in the World, Sh. Muhammad Ashraf, Lahore, 1968. First published in England, 1941.

[2] Translated by Frederic G. Kenyon, Internet. !996 The Avalon Project.

[3] The New Encyclopaedia Britannica, 15^th Edition, 1991.

[4] The First Written Constitution in the World, p. 9. The translation of the whole text for A. Guillaume's Life of Muhammad is appended at the end.

[5] Ibid., pp. 19-20.

[6] The New Encyclopaedia Britannica, 15^th Edition, 1991.

[7] The First Written Constitution, p. 18.

[8] Quran, 49:13.

[9] Ibid., pp. 12-13.

[10] "There shall be no compulsion in religion: the right way is now distinguished from the wrong way." (2:256) Note that this statement of complete religious freedom comes immediately after the grandest statement of God's power to be found in any scripture. It is indeed significant!

[11] This text is taken from A. Guillaume, The Life of Muhammad -- A Translation of Ishaq's Sirat Rasul Allah, Oxford University Press, Karachi, 1955; pp. 231-233. Numbering added.

(END)

SUSUN SISTEM NASIONAL KITA SENDIRI

SUSUN SISTEM PEMERINTAHAN NASIONAL KITA SENDIRI

Oleh: Kassim Ahmad

13 April, 2013

            “Hendaklah kamu berpegang teguh pada tali Allah dan jangan berpecah-belah.”

                                                                                                          Quran, 3: 103

            “Segala urusan mereka diputuskan melalui perundingan di antara mereka.”   

                                                                                                          Quran, 42: 38

            Demokrasi berparlimen dengan sistem dwiparti yang Malaysia amalkan sekarang berasal dari  Eropah, khasnya Great Britain. Penjajah utama di Malaysia itu Britain, sedangkan di Indonesia, Belanda. Kedua-dua Malaysia dan Indonesia itu Dunia Melayu, yang dulunya termasuk Kerajaan Melayu Patani, yang kemudian dijajah oleh negara Thai.  Perlu diingat, kerajaan Melayu Melaka berasal dari Palembang, sebuah kota di Sumatera, Indonesia.

            Sistem dwiparti ini sebenarnya bermakna sistem pemerintahan berasaskan konsep kerajaan/pembangkang. Pada tiap-tiap masa dua gabungan parti (yang terdiri dari banyak parti), yang satu menjadi pemerintah dan satu lagi menjadi pembangkan. Mengikut  teori, pembangkang perlu untuk check and balance, atau sekat dan imbang.  Jika pemerintah bertindak melampaui batasan, pembangkang menyekat – inilah terorinya.

Jika teori ini benar, mengapa tidak disekat kemunculan kolonialisme dan imperialisme dalam sejarah? Bukankah kolonialisme dan imperialisme itu kezaliman? Kita bertanya lagi, “Mengapa tidak disekat perampasan hak rakyat Palestin, dan dibenarkan kolonialisme orang Yahudi terhadap Palestin?” Kita boleh sebut banyak kes lagi untuk membuktikan kepalsuan teori sekat dan imbang ini.

            Dalam tamadun-tamadun tradisional Timur, kritikan dan koreksi biasanya di buat dari dalam, walaupun kadang-kadang  kritikan dan koreksi dibuat dari luar juga, seperti dalam kes-kes kudeta dan revolusi . Semua ini direkod oleh sejarah.

Memang disebut dalam Quran, pada mulanya manusia itu bermusuhan antara satu sama lain, seperti dalam teori Leviathan oleh failasuf  Inggeris, Thomas Hobbes (1588-1679) “perang oleh semua terhadap semua”. (Lihat Quran, 2: 36)   Tuhan memberikan kita dua tangan; mengapakah perlu digunakan satu tangan untuk merosakkan kerja yang lain? Kerjasama untuk kebaikan daripada permusushan itu peringkat kejiwaan yang lebih tinggi, nafs’ul-lawwamah, dalam frasa Quran, berbanding dengan nafs’ul-ammarah, yang melambangkan peringkat kejiwaan kebinatangan. Jadi, kejiwaan kedua ini dicapai oleh manusia apabila ia mengakui kebaikan orang lain. Dalam politik antarabangsa, ini dicapai apabila Pertubuhan Bangsa-bangsa Bersatu ditubuhkan pada 1945 seleas Perang Dunia Kedua.

Walaupun sistem dwiparti itu ada manfaatnya, ia manifestasi kejiwaan manusia yang rendah. Ia primitif dan membazir; primitif kerana kejiwaan yang paling rendah, dan membazir kerana terbahagi dua. Tidakkah boleh kita susun satu sistem pemerintahan yang menggambarkan kejiwaan yang lebih tinggi – bekerjasama daripada bermusuhan? Tidakkah boleh semua parti bersatu dalam satu permuafakatan yang besar berasaskan patriotisme Malaysia?  Dari segi ini, prestasi perdana menteri kita yang kedua, Tun Abd. Razak, telah membuka jalan untuk kita – semua parti mewakili semua kaum dan semua jalur ideologi, dari kanan ke kiri, berkumpul dalam satu permuafakatan yang besar. Perbuatan ini mendahului zamannya. Mereka yang terikat kuat dengan ideologinya tidak boleh terima, sepertimama pimpinan pusat parti saya, parti sosialis rakyat Malaysia, tidak boleh terima konsep ini. Nyatalah Tun Abdul Razak mendahului zamannya.

Lagi pun, sistem dwiparti ini sedang runtuh di depan mata kita di Eropah, rumah asalnya. Mengapa kita harus tiru sistem yang sedang runtuh?
Oleh itu, kita harus susun sistem kita sendiri. Kritikan dan koreksi boleh dibuat dari dalam. Tetapi ia memerlukan parti  jenis baru. Ahli-ahli parti ini mestilah bermutu tinggi. Mereka faham perjuangan moral dan spiritual parti itu. Perjuangan tidak beku pada tahap material, tetapi meningkat ke tahap-tahap moral dan spiritual, yakni perjuangan untuk kebaikan dan kesempurnaan  masyarakat nasional kita. Dalam konsep ini, kritikan, koreksi dan pembaharuan dibuat dari dalam melalui kaedah “menyerukan kebaikan dan melarang kejahatan” di semua peringkat organisasi, dari atas ke bawah dan dari bawah ke atas, memenuhi kaedah perundingan yang diajar oleh Tuhan kepada kita.

       Inilah sistem parti dan sistem pemerintahan yang patut kita susun untuk negara kita, Malaysia.

KASSIM AHMAD seorang penulis bebas Malaysia. Laman web beliau www.kassimahmad.blogspot.com