Exploring Principles of Unity in Cultural Diversity

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Seminar Tamadun, Etnik dan Turath Islami (i-STET) 2019 190

Exploring Principles of Unity in Cultural Diversity: An Analytical Review on Prophet’s Final Sermon and Washington’s Farewell Address

IBRAHIM A. SHOGAR

Department of Computational and Theoretical Sciences, Kulliyyah of Science, International Islamic University Malaysia (IIUM)

Email: [email protected]

ABSTRACT

Background: As the phenomenon of ‘Globalization’ is increasingly becoming dominant, we need to learn how to live with others.

In this context, the holy Quràn reminds the entire mankind about the unity of their origin, either as originated from clay (Quràn, 23:12, 32:7, 37:11) or from an individual person (Adam) (Quràn, 4:1) or from a single pare of male and female, before being spread out into various nations and tribes that they may know each other (Quràn, 49:13). In terminologies of social science, we can say: the holy Quràn is inviting mankind to investigate upon the social and epistemological aspects of the cultural diversity. To achieve this noble goal we need to learn from heritage and the glorious history of Islamic civilization, as well as form the entire history humanity and the useful experiences of other nations that are consistent with principle objectives of the Islamic law (Maqasd al-Shariàh). Objectives: this paper aims to investigate principles of unity and cooperation that lead to peace and sustainable development in multicultural societies. Such principles can be formulated based on both: the al-Naqil knowledge (revelation) or the Àqil knowledge (reason). The first is represented by basic principles of human rights as embodied in the Final Sermon of the Prophet Muhammad (s.as.) (Khubatul Wida`), the second is represented by basic principles of the Farewell Speech of Gorge Washington. Methodology: Although investigation of principles of unity in multi-cultural society can be empirical or theoretical, the method adopted in this paper is theoretical in nature. It analyzes the basic ideas of the above two historic documents to formulate the principles. Religious texts (Quràn and Sunnah) which related to unity of mankind, peace, and cooperation will be collected and analyzed. The various perspectives of the early Muslim scholars, on such texts will be consulted. Conclusions: the final findings of the paper emphasize the integrated method of Naqli and Àqli, instead of pure secular approach, towards formation of principles for unity, cooperation, and sustainable development in multicultural communities, such as in Malaysia.

Keywords: Principles of unity in diversity, sustainable development, Naqli and `Aqli approaches, the Final Sermon of the Prophet, management of multiculturalism, Farewell Speech of Gorge Washington.

INTRODUCTION

Creating harmony or even unity among members of a community of cultural, ethnic, and religious diversity is increasingly becoming important in globalizing world of today. Harmony and peace are necessary for sustainable development. And for peaceful life, everybody needs to learn how to live with others. Although communities are geographically separated by nation- state boundaries, in fact they are living together, in terms of ability to communicate, obtaining information, exchanging values, cultures, ideas, perspectives, worldviews, and other cultural elements. These cultural aspects of contemporary community life, in fact, have created a new definition to the phenomenon of ‘globalization’. Researchers are now observing the gradual shift that occurring in concept of globalization form the economic and political sphere to cultural sphere, where various issues, such as human rights, religion, ethnic heritage and arts, health and quality of life, family and women issues, the rural life, environmental ecosystems, and preservation of species are addressed. Many observers insist that the cultural sphere should be the final goal of economic and political concept of globalization,which can profoundly facilitate and enrich the process of communication to open minds to new ideas and experiences, and strength the theory of forming the finest universal values for humanity. (Rifkin, Jeremy 2001).

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To realize such noble goals of unity in cultural diversity, it is necessary to explore the great legacy of mankind and learn from experiences of human history. On 9 Dhu al-Hijja, 10AH (6 March 632), at Mount Arafat, the Prophet Muhammad (S.A.W.S) delivered his Farewell Sermon (khutbah al-wida) to provide the guiding principles for meaningful life and to create solidarity among members of newly born Muslim Ummah (nation) at that time. After a millennium from that history, specifically in September 1796, George Washington made his Farewell Address for the same purpose. The basic objective of the two speeches was to create solidarity in a new born community of cultural, ethnic, religious, and political diversity to live in peace and for sustainable development. The method and frame of reference of the two occasions, however, were different. The inspiring source of the Prophet’s Farwell Sermon was the holy Qur`an; while Washington’s Farwell Address was inspired by Constitution of the United States, which produced eight years earlier and went into effect on June 21, 1788. The two speeches together may provide or constitute the foundation for integrated method of investigation of truth. The first was based on revealed guidance (Naqli Knowledge), while the second was inspired by wisdom and prudence of human intellect, and supported by personal experiences that derived from human history (`Ali Knowledge). Both methods are valid for investigation of truth, but their integration is more effective for understanding issues pertaining to temporary world (Duniyawi matters), specifically the question of unity in diversity.

Aiming to explore principles of unity in cultural diversity, this paper analytically reviews the above two approaches, which are based on two different methods and frameworks of investigation. The entire subject of the paper is divided into four basic parts. The first part introduces the reader to the texts of the Prophet’s Farwell Sermon, its historical background and its major themes. The second part focuses on Washington’s Farwell Address and its inspiring source, i.e., Constitution of United States. The third part investigates principles of unity in cultural diversity, as can be derived from the above two approaches, i.e.

Naqli and `Aqli methods, and their main sources. The final part of the paper is concerned with the conclusion.

PROPHET’S FARWELL SERMON (عادولا ةبطخ)

Harmony, unity and solidarity among members of the newly born Muslim community were the major concern of the Prophet (S.A.W.S) in the last few years of his life. Historically, the Farewell Sermon (khutbah al-wida) of the Prophet Muhammad (S.A.W.S) was delivered, for that purpose, during the Farewell Hajj (pilgrimage), on 9 Dhu al-Hijja 10AH (6 March 632).

Content of the Sermon

The Sermon is a composite of statements made by the Prophet (S.A.W.S) during the pilgrimage of that year, at three different places, Mina, Muzdalifa, and Arafat. Therefore, the Sermon is narrated in different composts and in different lengths in both books of Hadith and books of Prophet’s biography (Sirah). The longest versions available are found in Sirah Ibn Ishaq by Muhammad Ibn Ishaq (d.761) and in Kitab al-Bayan wa al-Tabiyin by al-Jahiz al-Basri (d.869)¹. Although the Sermon is based on fallible human narratives, however, its content and its themes are established by the holy Qur`an and emphasized by the Sunnah. The sermon, therefore, summarizes the core teachings of the Qur’an and Sunnah which related to management of multicultural community for a meaningful life. It illustrates the Islamic contribution to develop foundations of universal human rights in the globalizing world of cultural diversity. The text of the Sermon and its basic themes are in the table (i) bellow, together with the Arabic version of the Sermon in the bottom:

Texts And Major Themes Of The Prophet’s Farwell Sermon

No. Texts of the Sermon Major Themes

1 "O People! Lend me an attentive ear, for I may not meet you after this year any more. Therefore, listen carefully to what I am saying and take these words to those who could not be present here today.

Bringing attention of the people indicate importance of the speech

1 Farouq, Mohammad Omar (2018). The Farwell Sermon of Prophet Muhammad: an Analytical Review.

Islam and Civilisational Renewal, Vol. 9, No. 3, pp. 322-342 (2018)

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O People! just as you regard this month, this day ,this city as sacred, so regard the life and property of everybody as a sacred trust. Return things entrusted to you to their owners.

Principle of observing the basic human right (Right for life, right for ownership)

Sanctity of human life is emphatically and universally mentioned in the Qur’an

3 Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that he will indeed reckon your deeds.

Principle of accountability and personal responsibility,

(Justice & rule of law) 4 “If a black slave is appointed to govern you according to the Book of

Allah, listen to him and obey him.”

This part of the texts is in (Sahih Muslim) (it established the principle of good governance)

5

"Allah has forbidden you to take usury (Riba), therefore all interest obligation shall henceforth be waived. Your capital is yours to keep, you will neither inflict nor suffer any inequality. Allah has judged that there shall be no interest and that all interest due to Abbas Ibn 'Aal- Muttalib be waived."

Principles of Just and fair economic system, including

Fair distribution of wealth

6 "Every right arising out of homicide in pre-Islamic days is henceforth my feet, completely abolished, and the first such right that I waive is that arising from the murder of Rabiah ibni al-Harithiah."

Invalidating the unjust traditions and customs of pre-Islamic period Abolition of all prior claims to blood revenge

7

"O people! unbelievers indulge in tampering with the calendar in order to make permissible that which Allah forbade, and to prohibit what Allah has made permissible.

With Allah the months are twelve in number. Four of them are holy, there are successive and one occurs singly between the months of Jumada and Shaban."

Playing around with rule of law is impermissible

8 "Beware of Satan, for the safety of your religion. He has lost all hope that he will be able to lead you astray in big things, but be aware of following him in small things."

Following mere personal desires leads to regrettable consequences

9

"O People, it is true that you have certain rights over your women but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide your right then to them belongs the right to be fed and clothed in kindness.

Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well never to be unchaste.

The mutual rights between wife and husband

Especial care and protect of the vulnerable groups (Woman)

10 "O People! listen to me in earnest, fear Allah, and perform your five daily prayers, fast during month of Ramadan, pay taxes (Zakat) of your wealth, and perform Haj if you can afford it."

The practical part of core system The framework for ideas (the worldview)

Paying taxes as basic source of national revenue (income)

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“All mankind is from Adam and Adam is from earth, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a White has no superiority over a black nor a black has any superiority over a White except by piety and good action.”

Principles equality among all human beings, regardless of their colours, ethnicity, and languages

Unity of mankind

Naturally gained features are not standard for discrimination among people

12

“Learn that a Muslim is a brother to a Muslim, and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves."

There is especial relationship that based on unity of faith, but that does not permit free ownership among them.

13

"Remember one day you will meet Allah and answer your deeds. So beware, do not astray from the path of righteousness after I am gone."

Commitment based on judgment day and reckoning power of Allah. This would a power source of commitment to deliver justice (Principle of justice)

14

"O People! No Prophet or apostle will come after me and no new faith will be born. Therefore, be careful and understand words I convey to you. I leave behind me two things, the Quran and the Sunnah and if you follow these you will never go astray."

Reaffirming that the holy Qur`an and Sunnah are final sources of guidance to all mankind

Basic beliefs and common values

15

"All those who listen to me now should pass on these words to others and those to others again; and may the last ones understand my words better than those who listen to me directly."

Unlike today’s communication technology, conveying message from one another orally was the most effective method to disturbing knowledge and information at that time.

16 "O Allah, be my witness, that I have conveyed your message to Your people."

Allah, as creator and source of everything, provide the total framework of our acts, value system, and the worldview

Prophet’s Sermon in Arabic عادولا ةبطخ

اذه يفِق ْوَم يف ،اَذَه يماَع َدْعَب ْمُكاَقْلَأ َلَ يلَعل ،ي ِرْدَأ َلَ َي نإَف ،ْمُكَل ْني بُأ ي نم اوُعَمْسا ،سا نلا اَه يأ ْمُكيلَع ْمُكَضا َرْعَأ َو ْمُكَلا َوْمأ َو ْمُكَءاَمِد نإ ،ساهنلا اَهُيَأ .

ٌما َرَح

ْمُكِم ْوَي ِةَمرُحَك ،ْمُكهب َر ا ْوَقْلَت ْنأ ىلإ ُؤيلف ٌةناَمَأ ُهَدْنِع ْتَناَك ْنَمَف ،مكلامعأ نع مكلأسيف مكبر نوقلتس مكنإو .اَذَه مُكِدَلَب يف اَذَه ْمُك ِرْهَش يف اَذَه

ُهَنَمتْئا ْنَم ىلإ اه ِد

لَ مكلاومأ سوءر مكل نكلو عوضوم ابر لك نإو .اهيَلَع ا يمع ابر نإو ،ابر لَ هنأ الله ىضقو ،نوملظت لَو نوملظت

عوضوم بلطملا دبع نب سابعل

ةعوضوم ةيلهاجلا رثآم نإو ،بلطملا دبع نب ثراحلا نب ةعيبر نبا رماع مد عضأ مكئامد لوأ نإو ،عوضوم ةيلهاجلا يف ناك مد لك نأو .هلك ريغ

ام دمعلا هبشو ،ٌد َوَق دمعلاو ةياقسلاو ةنادسلا هاجلا نم وهف دادزا نمف ريعب ةئام هيفو رجحلاو اصعلاب لتق

دبعي نأ نم سئي دق ناطيشلا نإف سانلا اهيأ .ةيل

ُءيِسهنلا اَمهنِإ ﴿ سانلا اهيأ .مكنيد ىلع هورذحاف مكلامعأ نم نورقحت امب هب يضر دقف كلذ ىوس اميف عمطي هنكلو ادبأ هذه مكضرأب ُّلَضُي ِرْفُكْلا يِف ٌةَداَي ِز

ِرَحُي َو ًاماَع ُهَنوُّل ِحُي او ُرَفَك َنيِذهلا ِهِب قلخ موي هتئيهك رادتسا دق نامزلا نإ ﴾ ُ هللَّا َم هرَح اَم اوُّل ِحُيَف ُ هللَّا َم هرَح اَم َةهدِع اوُئِطا َوُيِل ًاماَع ُهَنوُم

﴿و ضرلۡاو تاومسلا الله

رْهَش َرَشَع اَنْثا ِ هللَّا دنع روهشلا َةهدِع َنِإ امج نيب يذلا ،رضم بجرو ةيلاوتم ةثلَث مرح ةعبرأ اهنم ﴾ ًا

ْمُكَلو ،ًاقح ْمُكْيَلَع ْمُكِئاَسنِل نإ ،سانلا اهيأ .نابعشو ىد

ِحاَفِب َنيتأي لَو ،ْمُكَتويب ُهَنوُه َركت ًادَحأ َنْل ِخْدُي لَ َو مك َريغ ْمُكَش ُرُف َنئْطوُي لَأ نِيلَع ْمُكَل ، قح نِهْيَلَع عف نإف ةَش

يف نهورجهت نأ مكل نذأ دق الله نإف نل

رض نهوبرضتو عجاضملا نهسفنلۡ نكلمي لَ ناوع مكدنع نهنإف ،اريخ ءاسنلاب اوصوتساو فورعملاب نهتوسكو نهقزر نهلف نيهتنا نإف حربم ريغ اب

.يلوق سانلا اهيأ اولقعاف الله تاملكب نهجورف متللحتساو الله ةنامأب نهومتذخأ امنإ مكنإو ،ائيش ُّل ِحَي َلََف ،ٌةوْخإ َنوُنِمؤُملا ام نإ ، ُسا نلا اَهيَأ

ِهيخَأ ُلاَم ءى ِرْملَ

ضْعَب َباقر ْمُكُضْعَب ُب ِرضَي ًارافُك يِدْعَب اوُع ِج ْرَت لَف .ْدَهْشا مُه للا ، ُتْغ لب ْلَه َلََأ ،ُهنم سْفن ِبيط ْنَع لَإ َل ِهِب ْمتذَخأ ْنإ اَم ْمُكيِف ُتْكرَت ْدَق ي نإَف

،ُهَدْعَب اوُّل ِضَت ْم

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Seminar Tamadun, Etnik dan Turath Islami (i-STET) 2019 194 ،ه يبَن ةهنُس َو ِالله َباَتِك ،بارُت نم ُمدآو َمدلآ ْمُّكلُك ،ٌد ِحاو ْمُكاَبَأ نإو ،ٌد ِحا َو ْمُكهب َر نإ ُسا نلا اهيأ .ْدَهْشا مه للا ،ُتغ لب ْلَه َلََأ

سيلو ْمُكاَقْتأ ِالله َدنع ْمُكُمركَأ نإ

تلاب لَإ يمجع ىلع ٌلْضَف يبرعل َعَن :اوُلاَق "دهشا مُه للا ،ُتْغهلب ْلَه َلََأ ،َىوْق

. َبئاغلا مُكنِم ُدهاشلا ِغ ِلَبُيْلف :لاَق ْم

Table (i)

WASHINGTON’S FARWELL ADDRESS

How to manage a multiethnic, multireligious, and multicultural society was one of the major challenges faced the early fathers of United State of America (USA). It is a similar situation to that of the Prophet (S.A.W.S) and his companions with the early Muslim community which established from various nations and different tribes of the per-Islamic society. Being the first president of USA, George Washington has suggested in his Farwell Address many principles for management of a multicultural society. The major themes of the address that related to the topic are summarized in the table (ii).

Background And The Main Objective Of The Address

George Washington announced his decision not to seek a third term in office in September 1796. The major objective of the address was to create harmony and unity among the different groups of American community which constituted from people with so many ethnic, religious and cultural backgrounds. Designed to inspire and guide future generations, the address also set forth Washington’s defense of his administration’s record and embodied a classic statement of Federalist doctrine. Some authors have noted that Washington’s principal concern was the safety of the eight-years-old Constitution of United States of America.

He believed that the stability of the Republic was threatened by the forces of geographical sectionalism, political factionalism, and interference by foreign powers in the nation’s domestic affairs. Thus, he urged Americans to subordinate sectional jealousies to common national interests².

Washington did not publicly deliver his Farewell Address. It first appeared on September 19, 1796, in the Philadelphia Daily American Advertiser and then in papers around the country³. In the introductory part of the address published in 2000, it has been mentioned that in January 1862, with the Constitution endangered by civil war, a thousand citizens of Philadelphia petitioned Congress to commemorate the forthcoming 130^thanniversary of George Washington’s birthday by providing that the

‘Farewell Address of Washington’ be read loudly on the morning of that day in one or the other of the Houses of Congress. The practice of reading the Farewell Address did not immediately become a tradition. The address was first read in regular legislative sessions of the Senate in 1888 and in the House in 1899. Since 1893 the Senate has observed Washington’s birthday by selecting one of its members to read the Farewell Address. The House continued the practice until 1984⁴.

Selective Texts And The Major Themes Of Washington’s Farwell Address

No. Selected Texts of Washington’s Farwell Address &

Constitution of United States Major Themes

1

“Friends and Fellow Citizens:

The period for a new election of a citizen to administer the executive government of the United States being not far distant, and the time actually arrived when your thoughts must be employed in designating the person who is to be clothed with that important trust.”

Principle of good leadership

The power is owned by nation but can transferred to representatives through election

2 “I have formed, to decline being considered among the number of those out of whom a choice is to be made.”

Principles of specific for leadership

2 Washington’s Farewell Address (Senate Document No. 106–21, WASHINGTON, 2000): The version of the address printed here is taken from the original of the final manuscript in the New York Public Library provided courtesy of The Papers of George Washington.

https://www.govinfo.gov/content/pkg/GPO-CDOC-106sdoc21/pdf/GPO-CDOC-106sdoc21.pdf

3 Ibid.

4 Ibid.

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In the discharge of this trust, I will only say that I have, with good intentions, contributed towards the organization and administration of the government the best exertions of which a very fallible judgment was capable

Acknowledgement of achievements

4

Here, perhaps, I ought to stop, but a solicitude for your welfare, which cannot end but with my life, and the apprehension of danger natural to that solicitude, urge me on an occasion like the present to offer to your solemn contemplation, and to recommend to your frequent review, some sentiments which are the result of much reflection, of no inconsiderable observation, and which appear to me all important to the permanency of your felicity as a people.

Important sentiments for management of multicultural society

5 1. Interwoven as is the love of liberty with every ligament of your hearts, no recommendation of mine is necessary to fortify or confirm the attachment.

Principles of liberty

(Love of liberty is natural, no advice is needed to understand value of liberty)

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2. The unity of government which (1) constitutes you one people is also now dear to you. It is justly so; for (2) it is a main pillar in the edifice of your real independence, (3) the support of your tranquility at home, (4) your peace abroad, (5) of your safety, (6) of your prosperity, (7) of that very liberty which you so highly prize.

But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed, to weaken in your minds the conviction of this truth;

Principle of a united government is important due to many factors:

1. It constitutes a nation,

2. it is a main pillar in the edifice of nation’s real independence,

3. it is the support of nation’s tranquility at home and its peace abroad,

4. it provides nation’s safety, 5. it gives nation’s prosperity, 6. it gives the very liberty of the nation.

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3. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed, to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively directed,

Unity (solidarity) of the government, which stands for unity of the nation can be targeted by internal and external enemies to weakened (so we must be careful)

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4. it is of infinite moment that you should properly estimate the immense value of your national Union to your collective and individual happiness;

-that you should cherish a cordial, habitual, and immovable attachment to it;

-accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity;

-watching for its preservation with jealous anxiety;

-discountenancing whatever may suggest even a suspicion that it can in any event be abandoned; and

-indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts. For this you have every inducement of sympathy and interest.

The principles National Union (the immense value of your national Union at both individual and collectives levels)

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5. Citizens by birth or choice of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt

Principle of patriotism

Love the country is above just pride of patriotism

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Seminar Tamadun, Etnik dan Turath Islami (i-STET) 2019 196 the just pride of patriotism more than any appellation derived from

local discriminations.

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6. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together. The independence and liberty you possess are the work of joint councils and joint efforts—of common dangers, sufferings, and successes.

Principle of unity in diversity

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7. But these considerations, however powerfully they address themselves to your sensibility, are greatly outweighed by those which apply more immediately to your interest.

Principle that people usually observe their personal intersect rather than the public interest

(Love of the country can disturbed by personal interest)

12 8. Here every portion of our country finds the most commanding motives for carefully guarding and preserving the Union of the whole.

Principle of promoting love of the country and remove its hinders.

13

While then every part of our country thus feels an immediate and particular interest in union, all the parts combined cannot fail to find in the united mass of means and efforts greater strength, greater resource, proportionably greater security from external danger, a less frequent interruption of their peace by foreign nations

Principle of valuing and promoting the Union

14 In this sense it is, that your Union ought to be considered as a main prop of your liberty, and that the love of the one ought to endear to you the preservation of the other.

Principle of unity gourds the liberty

15 These considerations speak a persuasive language to every reflecting and virtuous mind and exhibit the continuance of the Union as a primary object of patriotic desire.

Union as a primary object of patriotic desire.

16 Is there a doubt whether a common government can embrace so large a sphere? Let experience solve it. To listen to mere speculation in such a case were criminal.

Promoting principle of common government

17

With such powerful and obvious motives to union affecting all parts of our country, while experience shall not have demonstrated its impracticability, there will always be reason to distrust the patriotism of those who in any quarter may endeavor to weaken its bands.

Promoting principle of common government (there will always be reason to distrust the patriotism)

18

In contemplating the causes which may disturb our Union, it occurs as matter of serious concern that any ground should have been furnished for characterizing parties by (1) geographical discriminations— northern and southern—Atlantic and western;

(2) whence designing men may endeavor to excite a belief that there is a real difference of local interests and views.

One of the expedients of party to acquire influence within particular districts is to (3) misrepresent the opinions and aims of other districts. (conflict due to misunderstanding each other)

Causes which disturb the Union:

1. geographical discriminations 2. whence designing men may endeavor to excite a belief that there is a real difference of local interests and views,

3. misrepresenting the opinions and aims of other districts.

19 To the efficacy and permanency of your Union, a government for the whole is indispensable.

Principle of the unity of the

government and unity of the country are indispensible.

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This government, the offspring of our own choice uninfluenced and unawed, adopted upon full investigation and mature

deliberation, completely free in its principles, in the distribution of its powers uniting security with energy, and containing within itself a provision for its own amendment, has a just claim to your confidence and your support.

Respect for its authority, compliance with its laws, acquiescence in its measures, are duties enjoined by the fundamental maxims of true liberty.

Government is completely free in its principles, in the distribution of its powers

Respecting government in exercising its authority and according to rule of law is a fundamental maxim of liberty

21

The basis of our political systems is the right of the people to make and to alter their constitutions of government. But the Constitution which at any time exists, until changed by an explicit and

authentic act of the whole people, is sacredly obligatory upon all.

Basis of political systems

22 The very idea of the power and the right of the people to establish government presupposes the duty of every individual to obey the established government.

Principle of respect to government

23

All obstructions to the execution of the laws, all combinations and associations under whatever plausible character with the real design to direct, control, counteract, or awe the regular deliberation and action of the constituted authorities, are destructive of this fundamental principle and of fatal tendency.

Obscuring role of law is against the principle of respect to the government

24

Towards the preservation of your government and the permanency of your present happy state, it is requisite not only that you steadily discountenance irregular oppositions to its acknowledged authority but also that you resist with care the spirit of innovation upon its principles

preservation of the government means:

(1) not only to protect its principles against its enemies, but also (2) to resist with care the spirit of innovation upon its principles

25 One method of assault may be to effect in the forms of the

Constitution alterations which will impair the energy of the system and thus to undermine what cannot be directly overthrown.

Changes in constitution impair the energy of the political system

26

Remember, especially, that for the efficient management of your common interests in a country so extensive as ours, a government of as much vigor as is consistent with the perfect security of liberty is indispensable; liberty itself will find in such a government, with powers properly distributed and adjusted, its surest guardian.

The efficient management of the common interests

27

I have already intimated to you the danger of parties in the state, with particular reference to the founding of them on geographical discriminations. Let me now take a more comprehensive view and warn you in the most solemn manner against the baneful effects of the spirit of party, generally.

The danger of parties in the state and the baneful effects of the spirit of party

28

This spirit, unfortunately, is inseparable from our nature, having its root in the strongest passions of the human mind. It exists under different shapes in all governments, more or less stifled,

controlled, or repressed; but in those of the popular form it is seen in its greatest rankness and is truly their worst enemy.

Root of the spirit of party

29

(1) It (parity spirit) serves always to distract the public councils and enfeeble the public administration. (2) It agitates the community with ill-founded jealousies and false alarms, (3) kindles the animosity of one part against another, (4) foments

Disadvantage of party spirit

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Seminar Tamadun, Etnik dan Turath Islami (i-STET) 2019 198 occasionally riot and insurrection. (5) It opens the door to foreign

influence and corruption, which find a facilitated access to the government itself through the channels of party passions. (6) Thus the policy and the will of one country are subjected to the policy and will of another.

30

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports.

The mere politician, equally with the pious man, ought to respect and to cherish them.

Let it simply be asked where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in courts of justice?

Religion and moral values are dispositions and habits which lead to political prosperity

31

And let us with caution indulge the supposition that morality can be maintained without religion.

Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.

Morality can be maintained without religion

32 It is substantially true that virtue or morality is a necessary spring of popular government. The rule indeed extends with more or less force to every species of free government.

Virtue or morality is a necessary spring of popular government 33 Promote then, as an object of primary importance, institutions for

the general diffusion of knowledge.

Promoting institutions with general knowledge

34 to have revenue there must be taxes; that no taxes can be devised

which are not more or less inconvenient and unpleasant; To have revenue there must be taxes 45 Observe good faith and justice towards all nations; cultivate peace

and harmony with all; religion and morality enjoin this conduct, and can it be that good policy does not equally enjoin it?

Religion and morality enjoin to observe good faith justice towards all, and cultivating peace and harmony with all

36

The nation, prompted by ill will and resentment, sometimes impels to war the government, contrary to the best calculations of policy.

The government sometimes participates in the national propensity and adopts through passion what reason would reject; at other times, it makes the animosity of the nation subservient to projects of hostility instigated by pride, ambition and other sinister and pernicious motives.

The peace often, sometimes perhaps the liberty, of nations has been the victim.

The nation prompted by ill will impels to war the government

On the other hand the government sometimes adopts through passion what reason would reject.

The victim in both cases are peace and liberty of the nation

37 So likewise, a passionate attachment of one nation for another produces a variety of evils.

Principles of foreign policy and relationship with other nations

38

Sympathy for the favorite nation, facilitating the illusion of an imaginary common interest in cases where no real common interest exists and infusing into one the enmities of the other, betrays the former into a participation in the quarrels and wars of the latter, without adequate inducement or justification.

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Seminar Tamadun, Etnik dan Turath Islami (i-STET) 2019 199 39 The great rule of conduct for us in regard to foreign nations is, in

extending our commercial relations, to have with them as little political connection as possible.

40 So far as we have already formed engagements, let them be fulfilled with perfect good faith.

Principles of foreign policy and relationship with other nations Fulfilling the covenant with perfect good faith

41

It is our true policy to steer clear of permanent alliances with any portion of the foreign world

Taking care always to keep ourselves, by suitable establishments, on a respectably defensive posture, we may safely trust to temporary alliances for extraordinary emergencies.

Harmony, liberal intercourse with all nations, are recommended by policy, humanity, and interest.

Principles of foreign policy and relationship with other nations permanent alliances

42 There can be no greater error than to expect or calculate upon real favors from nation to nation. It is an illusion which experience must cure, which a just pride ought to discard.

Table (ii)

PRINCIPLES OF UNITY IN CULTURAL DIVERSITY

Nations and civilizations are usually develop gradually from status of the most primitive, in the terms of economics and social development, and ability to recognize the basic human rights. For instance, the slavery-based economy was flourished, as basic business system, in both the pre-Islamic Arab community, which named by the holy Qur`an as (Jahiliyyah), i.e., the period of ignorance, as well as in American community before its final development. The methods and technics adopted to eradicate the slavery system also almost similar. Unity peace and harmony are key factors for community development. The analytical study of both of the above Farwell speeches to deduce principles for better management of the contemporary communities that are characterized by multiethnic, multi-religion and multicultural aspects is important. The study of these historic documents is very important because they tried to create unity among their people and lift their community at that time above the level of ignorance and barbaric acts that violate the basic human right.

A careful reflection on the major themes of the both document enables to extract some guidelines for management of unity in diversity, which can be summarized into six principles: (i) principle of unity of mankind, (ii) principle of liberty, (iii) principle of common interest, (iv) principle of moral values, (v) principle of rule of law, and (vi) principle of leadership.

The Principle Of Unity In Humanity

There must be some common grounds for unity to take place, such as ethnicity, geographical territory, common interest, and final fate. According to the hoy Qur`an, however, there are various levels / circles for unity. The largest circle is the unity that is based on the worldview which divides the entire being into unity of God on one side and unity of creatures on the other. Based on this division all mankind are united in the sense that they are creatures and originated from the same ancestor, i.e. they are from Adam who is originated from clay, or in the that sense they are related to the some father and mother, who were Adam and Eve. The Prophet’s Sermon has emphasized this point as following: “All mankind is from Adam and Adam is from earth, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a White has no superiority over a black nor a black has any superiority over a White except by piety and good action.”

The objective in both cases is the same, which is eradication of claims of superiority based on any natural qualities of human being, such as ethnicity, tribe, colour, and language. When people become aware of their unity in humanity, that will reduces feeling of difference in terms of any other factors, such as ethnicity, colour, economic, social rank or position in society.

Prophet’s Farwell sermon emphasized unity in this sense which already established by many of Qur`anic verses, one of them

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says: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other” (Qur`an, 49:13)⁵

The second largest circle of unity in Islamic context is the unity that is based on faith. The entire mankind are divided into two major groups: believers in the core principles of Islamic worldview that based on unity of God and disbelievers.

Believers have an especial unity which establishes rights and obligations among them. They are (brothers), as clearly termed by the holy Qur`an, and emphasized by the Sermon. Accordingly, all Muslim communities, in their different geographical locations, constitute a single Ummah (nation). This second circle of unity is still larger than the concept of nation-state which established in post-colonization era. Therefore, the concept of Ummah in Islamic context is different from ‘Nation’ which used in other contexts.

Even though ‘sectarianism’ is not accepted in early Muslim communities, but the idea of political parties in its modern concept may constitute the third circle of unity in Muslim communities. The smallest and strongest circle of unity in Islamic context is the family, which due to its vital role in whole system of unity in the community, founded on very established foundations of social system. The idea of sectarianism (parties) also rejected by Washington’s Farwell Address which focuses on unity in the sense of nation-state country which constituted on political basis. The major reason for this might be the fact the Washington’s Farwell Address was delivered before constitution of political parties in USA. In other words, the address was written at a time before political parties had become accepted as vital extra-constitutional, opinion-focusing agencies. Therefore, Washington feared that parties, especially which found on geographical bases, will carry seeds of the nation’s destruction through petty factionalism⁶.

The Principle Of Liberty

The two historic documents have addressed this principle at different levels. According Washington’s address, liberty is very dear to human self and to every individual person that it needs no advice to claim it. Being free from all internal and external obstacles is the basic foundation for unity. Liberty and freedom lead to unity based on the fact that force cannot create unity, as clearly shown by the history of colonization. There are various forms of unity that based on freedom, such as unity based faith, e.g., Muslim community is union of different nations that is based on faith, and United State of America is a nation of various cultures and ethnicities that united by principles of freedom.

Liberty and freedom presuppose responsibility and obligation, therefore they are extended at different levels in different communities. Following USA Constitution, Washington’s Address extends limits of liberty very much, at both the individual and public levels. Islam extends the range of religious freedom, but it conditions the personal freedom with public interest. Any act or manner that violates the public interest is restricted. Therefore, many things regarded as personal in what is called ‘free communities’ such as sexual relationship and abortion, are considered as violation of public interest in Islam; because such activities which seems to be personal determine future of community and the entire nation. In all cases, liberty and freedom that recognize by rule of law usually leads to some kind of unity among the different group.

The Principle Of Common Interest

Human beings are always concerned with their interest and act based on that. Thus, interest logically leads to diversity rather than union, because every individual or every group tries to maximize its own interest. This argument is initially true, but it must be taken in consideration that there are two types of interest: (i) personal / individual interest, and (ii) public or common interest.

As observed by Washington, the individual people are naturally inclined to and derived by their personal interests against the common interest, because the first one is immediate and direct while the second is indirect and less clear even though strategically it might be more important. Therefore, this principle is closely related to the principle of leadership as imbedded in the government which is necessary to create the public interest.

The key function of the government is to create the common interest to the nation and promote it to be less subtle and more important than the personal interest. This noble goal could be achieved by both proposing creative plans for social and economic development, and also by creating programmes for development of human capital which make citizens are fully aware

ًبوُعُش ْمُكاَنْلَعَجَو ىَثنُأَو ٍرَكَذ نِِّم مُكاَنْقَلَخ هنِإ ُساهنلا اَهُّ يَأ َيَ

5

ٌيرِبَخ ٌميِلَع َهللَّا هنِإ ْمُكاَقْ تَأ ِهللَّا َدنِع ْمُكَمَرْكَأ هنِإ اوُفَراَعَ تِل َلِئاَبَ قَو (

13 )تارجلا( )

6Washington’s Farewell Address (Senate Document No. 106–21, WASHINGTON, 2000): The version of the address printed here is taken from the original of the final manuscript in the New York Public Library provided courtesy of The Papers of George Washington.

https://www.govinfo.gov/content/pkg/GPO-CDOC-106sdoc21/pdf/GPO-CDOC-106sdoc21.pdf

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of the common interest. Common interest is usually imbedded in core values of the nation, such as religion, state, respecting rule of law, and promotion of political system. Both, speeches, i.e. the Prophet’s Final Sermon and Washington’s Address have provided good examples for unity based on common interest. Washington advices as following: “Remember, especially, that for the efficient management of your common interests in a country so extensive as ours, a government of as much vigor as is consistent with the perfect security of liberty is indispensable; liberty itself will find in such a government, with powers properly distributed and adjusted, its surest guardian”.

The Principle Of Moral Values

Moral values are related to human conduct and acts, thus they are necessary for development of human community. Religious teachings are the major source of moral values, but philosophers across the history have been debating if moral values can be separated from religion or not? However, all agree that moral values are important for human community at both individual and government levels. Moral values constitute the foundation for unity in diversity, because it provides the common gourd for virtues acts and sound behaviors for various groups and different parties. For instance, the honest and truthful person is loved by everybody, and the same is true with the truthful government with public. Islam, as final religion to mankind, is very concerned with moral values, and good character is always appreciated and respected.

Washington’s Address emphasizes importance of religion and moral values to the government and to the political parties as following: “Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. The mere politician, equally with the pious man, ought to respect and to cherish them. Let it simply be asked where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in courts of justice?”

The Principle Of Rule Of Law

Rule of law definitely leads to unity because all are equal in front of law, regardless of religion, ethnicity, or social rank.

Emphasizing this principle, the Prophet (S.A.W.S.) in his Sermon reminds about the personal responsibility: “Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that he will indeed reckon your deeds.” The holy Qur`an urge believers to uphold the justice as following: “O you who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety:

and fear Allah. For Allah is well-acquainted with all that you do” (Qur`an, 5:8).7

Application of justice, however, does not mean that only the people are convicted according to the rule of law, but it also includes the principle of accountability and personal responsibility, social justice, and fair distribution of the wealth.

The Principle Of Leadership (Good Governance)

Fine leadership and good governance are necessary tools for unity of the country and of nation. Without government it might not be possible to create a common identity and common interest which unifies the nation. Through narration of many narrations, known as stories of the Qur`an (ينآرقلا صصقلا), the holy Qur`an provides principles of leadership and good governance, reflected by Prophet’s Sermon, such as respect of leadership. The Farwell Address of Washington has provided useful texts on this topic.

He emphasizes importance of unity of the government as following: “The unity of government which constitutes you one people is also now dear to you. It is justly so; for it is a main pillar in the edifice of your real independence, the support of your tranquility at home, your peace abroad, of your safety, of your prosperity, of that very liberty which you so highly prize. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed, to weaken in your minds the conviction of this truth.” He also provides some fundamental fact on political system, saying: “The basis of our political systems is the right of the people to make and to alter their constitutions of government. But the Constitution which at any time exists, until changed by an explicit and authentic act of the whole people, is sacredly obligatory upon all”. Washington emphasizes the principle of the Respect to Govern, which mentioned by Prophet’s Sermon, saying: “The very idea of the power and the right of the people to establish government presupposes the duty of every individual to obey the established government.”

CONCLUSION

An analytical study on above two historical document aims to examine the integrated method of Naqli and `Aqli approach as relevant and effective. We need to investigate principles of human community management in revealed texts, especially the holy

َش ْمُكهنَمِرَْيَ َلََو ِطْسِقْلِب ءاَدَهُش ِِِّللَّ َيِِماهوَ ق ْاوُنوُك ْاوُنَمآ َنيِذهلا اَهُّ يَأ َيَ

7

ْعَ ت اَِبِ ٌيرِبَخ َِّللَّا هنِإ َِّللَّا ْاوُقه تاَو ىَوْقه تلِل ُبَرْ قَأ َوُه ْاوُلِدْعا ْاوُلِدْعَ ت هلََأ ىَلَع ٍمْوَ ق ُنآَن ( َنوُلَم

8 (

)ةدئالما(

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Qur`an, and in the inspiring experiences in human history. This would provide principles for better understanding and relevant management of social, economic, and political problems in the era of globalization. One of most urgent of such problems is the issue of harmony and unity in communities of multicultural, multi-ethnic, and multi-religious ward. Prophet’s Final Sermon has provided practical guideline and useful hints to deals with this matter. Islam, as a religion that addresses essential needs of human being and provides universal systems for management of human community, has created unity in cultural diversity of Muslim community. The holy Qur`an and Sunnah were the reference for creating such complex and united society of people with different ethnicities and various cultural backgrounds.

Principles of unity in diversity are provided in preamble of Constitution of the United State as following: “We the people of the United States, in order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America.”

ACKNOWLEDGEMENT

This article is part of conclusions of research project, entitled “Systemic Approach on Book of Life”. This project is granted by IIUM Research Management Center (RMC), therefore, the author acknowledge RMC for the financial support. The author, also, acknowledge all writers who their valuable thoughts are benefited in this work; especially those who their texts and conclusions are cited.

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