Drs. llzamuddin Ma'mur, M.A. Mohammad Nats·ir: Some Aspects of His Thought on Statehood

Introduction tional heroes as well as the leaders Some say that when a people of their Ummah. are in the grip of overpowering Mohammad Natsir was such odds, they begin to struggle for a leader. He dedicated his life a way out. At such periods of totally to his beloved nation, state, history often bring to the fore a and religion. He was not only a national hero, who, having su­ man of speech but also a man of preme confidence in the cause he action, as can be seen from the advocates, leads his people to ul­ whole course of his life. Many 1 timate triumph and glory . This aspects of his life and thought, has been true in the course of therefore, need to be studied se­ Indonesian history; many leaders riously and introduced widely, not have appeared to give rc;;;ponse only to the Indonesian youth, to to the challenges of their respec­ rekindle the spirit of his life and tive times. During the early struggle in their hearts, but also twentieth century, for instance, to the wider Muslim world which i.e., when Indonesian people were was not excluded fromhis concern, deeply involved in the inde­ if not his responsibility as the pendence struggle, or even many member of the Ummah. However, years after they got independence, this paper will only attempt to there were many Muslims who focus on a small pait of his legacy played a historical role and indeed for and statehood and will were recognized as the great na- be based on only those his books

G. Allan a. Muslim Policical Tfloughc chrough Che Ages: 15(52-134 l. 2nd edition. (; Royal Book Company, 1988). p.5.

36 and others on him that are avail­ School (Senior High School). He able in the Library of Institute finished his studies there with a of Islamic Studies, McGill Univer­ very good mark in 1930, and there­ sity, Montreal. fore he was entitted to enter an institution of higher education Recht Hogeschool Sketch of Natsir's Intellectual such as the (Fac­ ulty of Law) in Batavia () Biography or the Faculty of Economr in Rot· Muhammad Natsir was born terdam, the Netherlands . How­ into a devout Muslim family of ever, he never took this very prom­ Alahan Panjang, , ising chance, because he was more , on 17 July 1908 AD. r interested in thinking of and in­ His father, Id is Sutan Saripado, volvi_ng himself in the inde­ was a pious man who worked as pendence struggle and especially a clerk. His mother, IGrndijah, becau. e he was very concerned was also very good Muslimah. about lslam and the Umrnah, His parents were very concerned which were facing all kinds politic, about his education, so it is not economic, social, and religious surprising that they sent young problems at that time. From 1931 Natsir to study not only at a to 1932, he did a course for a religious school or Ma.drasah Dini­ teacher diploma at the Lager On­ yyali but also at secular schools d,erwijs (college), which was his administered by the colonial gov­ last format education. During his ernment, viz. the Hollaa,dslnland­ study in for more than che School (Elementary School) in six years, he also studied Islam Solok, and then the ]\Jeer Uit,ge­ intensively under Ahmad Hasan breid Lager Onderwijs (Junior (1887-1958), a great modernist High School) in . Having scholar who beaded the Persatuan finished bis primary school and lslarrl junior high school satisfactorily in Natsir's career as a leader 1923 and 1930 respectively, be started when he was chosen to went to Bandung for further be the chairman of Jong ls­ study. ln this "Paris" of Java, lamieten Bond (Muslim Youth A

2 Ajip Rosidi's introduction to M.Natsir. Kebudayaan Islam Dalam Perspektif Sejarah. (Jakarta: Girimukti Pasaka, 1988). p.xviii. . 3 For a comprehensive discussion on Persis see Howard M. Federsp1el, Persatuan Islam._ Islamic Reform in the Twentieth Century Indonesia. (ltacha, New York: Cornell University Press, 1970).

37 sociation) of Bandung for a period touch with Muslims until his of four years, 1928-1932. It was death. For example, he was a during' this time that he came to member of Majlis Ta'sisi Rabitah know many prominent Muslim Alam Islami, (I 969-1993), scholars from whom he learnt Majlis A'la al - Alami W Masjid, much about Islam and politics. Mecca (1976 -1993), one of the Among these great personalities Founder Committees of Oxford Is­ were Haji , Syaikh A lamic Studies Center, England Syurkati, Mr. Kasman Singodi­ (1987), one of the Founder Council medjo, Mr. Mohamad Roem, Pra­ of International Islamic Charitable 4 woto Mangkusasmito, and . His Organization, Kuwait (1986), one deep involvement in politics was of members of the Curator Council not based on his vested- interest of International Islamic University but was only for the sake of the Islamabad, Pakistan ·(1987), and Umrnah. It was his seriousness, Vice President World Muslim Con­ tireless efforts and the support he gress, Karachi (1967- 1993). More­ received from the Urnrnah that over, in recognition of his author­ later on led him to occupy such ity and expertise in Islamic important posts such as the chair­ thought, he was awarded the title man of the (1949- of Doctor Honoris Causa by Uni­ 1958), Minister of Information versity Kebangsaan and by Sci­ (1946-1949), Prime Minister of the ence University of Penang, Ma­ Republic of Indonesia (1950-1951), laysia, in 1991. In addition, he and the chairman of Islamic was awarded Jaizatul malik Faisal Propagation Council of Indonesia al-Alamiyah by King Faisal in (1967-1993). 1980, which was also given to his Natsir's life was wholeheart­ Pakistan and Indian contemporar­ edly dedicated to his people, ies Sayyid Abu'] A'la Mawdudi state, and religion. Indeed h's and Sayyid Ali Nadvi respectively. concern was not limited to thl national ffairs only but extended His works .. to international affairs, especially Natsir was a great scholar to affairs of the Muslim world. who always worked for the bet­ This can be seen from his involve­ terment of the Indonesian people's ment in many international or­ spiritual and material life. He ganizations where he remained in 4 Yusuf A, Puar, ea. Moflammad Nacs,r 70 Tahun: Kenang-kenangan KBhidupan dan Perjuangan. (Jakarta: Pustaka Antara, 1978), p. 18.

38 did so not merely through his of his most important works con­ inspiring speeches and practical cerning Islam and statehood are acts, but also good writings. Like iistt:.d the follows8 his contemporary from the sub­ 1. Capita Selecta 2 vols. continent of India, Sayyid Abu'! 2. lslam and Free Reasoning A'la Mawdudi (1903-1979), who was actively involved in express­ 3. lslam as the Foundation of ing his lslamic ideas in his early State twenties, Natsir also started writ­ 4. Islam as an Ideology ing on ]slam and politics in Ba­ 5. Islamic Culture in a Historical hasa Indonesia and Dutch when Perspective he was still a high school student. G. The Unity of Religion and It his was only in later life that State be also wrote in English. He could speak several languages be­ sides those mentioned above. His Ideas on Islam and State­ Like Ridwan Saidi, George McT. hood Kahin also remarks, 'Natsir mas­ Islam is everything for him. ters seven languages namely This is because be realizes and Dutch, English, , French, believes that the raisons d'etre of 5 German, Latin, and Esperanto . man's existence and activities in He has left behind no less than the world is none other than to forty-five books and articles deal· worship God Almighty. Worship­ ing with various subjects on Is­ ping God, however, is not limited lam6. Ajip Rosidi, a professor at only to activities like prayer, fast­ the Foreign Language University, ing, hajj etc., but includes much Osaka, Japan, is right in saying more than this. Every good deed that "Natsir's writings are not only which is performed for the sake important in terms of documen­ of Goel can be considered as wor­ tation or historical records, but ship or 'ibadah. It is only by they also give a guidance towards fulfilling this duty that a believer the steps that will be taken by wilt lead a correct life in this 7 the latter generations ." Among world and be happy in the next

5 6 See Yusuf A. Puar, ed. Muhammad Natsir 70 Tahun, pp. 406-409. 7 Ajip Rosidi's irtroduction to M. Natsir. op cit., p. xxx. 8 All of these works are written in Bahasa Indonesia; for a comprehensive list of his works, see Yusuf Abdulah Puar, ed. Muhammad Natsir 70 Tahun: Kenang-kenangan >

39 world. Thus, he becomes a true fightin� against all kind of exploi­ worshiper of God. The true be­ tation" 0. lf they do not have such liever is who strives to 'eliminate real freedom, then establishing or all sorts of tyrannical actions' having a state bec0mes a necessity around him all of the time. or even, perhaps, an obligation. Islam, according to Natsir, is, However, it should always be therefore, not merely concerned borne in mind that establishing with the relationship between man the state is not an end itself, it and God, but also between man is only a means to achieve Islamic and man and even between man objectives i.e., in Qur'anic termi­ and his environment or nature9 . nology, "to make His words up­ Quoting Hamilton AR. Gibb, he permost." Emphasizing the es­ says: " Islam is indeed much more sence of the state Natsir remarks: than a system of theology, it is The State for us is not an objective, a complete civilization." This but a means. The state affairs essen­ means that Islam deals with all tially and basically constitute an aspects of human life, including integral part of Islam. Its objective economics, education, politics etc. is: Complete implementation of the law of God, whether that relating to 'Islain is not merely an ide­ the individual or communal life, ology,' but is also a way of life whether regardinfl life in this world that should be realized in the real or in next world world, i.e. by applying the Islamic Munawir Sjadzali in his Islam law or Shari'a in every man's dan TataNegara:Ajaran, Sejarah daily activities. In order to apply dan Pemilliran states that accord­ the Shari'a fully, Muslims should ing to Natsir, Islam, as contrasted posses freedom, the freedom to with other religions, has rules or practice the Shari'a without feet­ laws on statehood and embraces ing frightened and threatened. the civil and criminal laws. To Freedom also signifies the freedom apply the laws it is undeniable from exploitation of man by man. that we need the institution whose In line with this thought, Natsir authority would ensure the appli­ further states: " Basically Islamic cation of the laws. Therefore, the teaching is a revolution, namely existence of the state is neces­ the revolution in destroying and sary 12 In retation to this, Mu-

9 Muhmmad Natsir. Capita Selecta. Vo. II. (Djakarta: Pustaka Pendis, 1957), p.59. 10 Muhammad Natsir, Capita Selecta. Vol. II, p. 125. 1 1 Yusuf Abdullah Puar. Muhammad Na/sir 70 Ta/Jun... , p. 52. 12 Munawir Sjadzali. Islam dan Tata Negara. (Jakarta: Penerbit Universitas Indonesia, 1990),

40 hammad S. El- Awa, in his On mad Natsir was one of them. Like the political System of the Islamic many great scholars of Islam in State, remarks: 'lf there is a defi­ other Muslim countries, Natsir nite objective which the govern­ also proposed making Islam as ment in an Islamic state must the basis of state for the Republic attempt to achieve, it is 'Is­ of Indonesia. This is in line with lamicity,' which means obedience the facts, he pointed out, that the to the teachings of Islam in all majority of Indonesian population its various aspects. This obedience was Muslims i.e., the people who is to be achieved by adherence to had been totally involved in driv­ the rules of lslam by those of in ing outthe colonial ruler. I-le says: charge of the principal public func­ "Those who observe the struggle tions of the government, and by of Indonesian people in the last the fact that the common law quarter of this century will soon which the state applies is derived reatize thatin our Muslim struggle from and does not contradict, in Indonesia religion surely plays these rules'13. an important role. It is a part of our life struggle both in the social In line with this, the following { 4 paragraphs will try to analyze and political fields." Natsir's point of view on Islam Before discussing statehood, and statehood. lf we took back it is necessary to limit or if pos­ to the first half of the twentieth sible to define the term 'state' century we observe that the idea itself. Since many definitions of of the Islamic state started spread­ the state are given by scholars ing. to almost all parts of the and phylosophers such as Ibn Muslim world from Morocco in Khaldun, Machiavelli, Hegel, the West to Indonesia in the East. Marx, Adam Smith, Rousseau, This spirit of the right of seU'-de­ Robert Owen, Plato, and others, terminadori, which was rooted in it is, according to Natsir, almost the spirit of pan-Islamism kindled impossible to define the state in by Jamal al-Din al-Afghani (1838- a single sertence. Therefore, he 1897); lit the hearts of Indonesian tried to clarify this term by merely Muslim Intellectuals. Muham- des9ribing the 'characteristics' or

p. 193. 13 Muhammad S. El-Awa, On the Fblitical System of the Islamic State, (Indianapolis: Amarican Trust Publications, 1980), pp. 75-76. 14 Yusuf Abdullah F'uar. Muhammad Natsir 70 Tahun: Kenang-kenangan Kehidupan dan Perjuangan, p. 63.

41 'elements' which are found in a his Pri11ciples of Social and Po­ state 15. litical Theory, Ernest Barker re­ "The State," Nasir explains, marks: "is an institution that has special The State is a legal association: a rights, tasks, and object,ives." In juridically organize:d i�atiea, or a na­ this respect, he does not seem tion organized for action under legal different from the other political rules. It exists for law: it exists in thinkers when describing the basic and through law: we may even say that it exists as law, if by law we requirements for any modern mean not only a sum of legal rules, state. The requirements of the but also, and in addition, an opera­ modern state are 1). territory; 2). tive system of effective rules which people; 3) government; 4). sover­ are actually valid and regularly en­ eignty; and 5). constitution or the forced. The essence of the State is other unwritten sources of law a Jiving body of eftective ri1lff and and authority 16. Ei-.-plaining each in that sense the State is law of these requirements, Natsir say� However, unlike Barker, what that the first requirement includes Natsir means by law here is not all society and all institutions in the man-made law but the Law of it. The next requirement bounds God, namely Shari'a which is de­ or unites the institutions under a rived from the Qur'an and .Sun­ stimulation of law. The third re­ nah Thus, the State he wants is quirement functions to coordinate the one based on the law of God. and regulate all segments of the This kind of state, he believes, society. The forth requirement should be based on Islam, a 'demo­ forces the people to obey the de­ cratic-state based on Islam.' For termined rules and laws. Finally, 'Islamic teaching that deals with the last requirement aims at meet­ the statehood and the living so­ ing and guiding the people's need-; 17 ciety has complete characters for as a whole . From these requirL the Life of both state and society ments it is clearly seen that the and even can guarantee diver­ state and its law hardly can be gence of life based on tolerance separated one from another. In

1 5 Muhammad Natsir. /sla_m Sebagai Dasar Negara, (Bandung; Pimpinan Fraksi M�syumi dalam Konsti-tuante, 1957), p. 6. 16 Ahmad Syafii Maarif. Islam dan Masalah Kenegaraan (Jakarta: L.embaga Penelitian, Pendidikan dan Penerangan Ekonomi dan Sosial, 1 S87), p. 127. 17 Muhammad Natsir. Islam Sebagai Dasar Negara, p.7. 18 Ernest Barker. Principles of Social and Fblitical Theory. (London: Oxford University Press, 1967), p. 89.

42 among all of groups within the result and produce will merely be state. If it is big, it will not 'dry grains of sand which are 20 oppress. lf it is tall, even it will meaningless' . The sovereignty of 19 protect . He chooses Islam be­ God is over and above all kinds cause it also provides the basis of worldly sovereignty. In this re­ that is 'free from relatinism.' No spect, Natsir's opinion is similar elements of human life can be to that of Mawdudi, and may have separated from religion. As ways been influenced by him. Mawdudi of life, there are only two choices remarks: "The Qur'an says that before us, religion or secularism sovereignty in all its aspects is (or ladin,:yah as Natsir calls it). only for God. He alone is the Unlike religion, .secularism does Creator and the real Ruler of this not have a strong and solid basis. universe. Therefore to Him be­ The philosophy foundation of longs the sole right of being the . . ,.21 state, Natsir exµ.lains, is the foun­ sovereign over all t h"1s creation. dation that can build and guide However, neither of these scholars the people materially and spiri­ explains clearly and in detail as tually so as to be a nation that how this kind sovereignty can be has morality, or, in modern terms, applied in the realm of practical a civilized people, i.e., people who politics. are able to manage themselves By emphasizing the position without being controlled by the of Islam as the philosophy of the government. He states further state, Natsir does not mean to that there ·is only one state phi­ make the state theocratic, i.e., the losophy that can shoulder such a direct government of priests who heavy task namely the state phi­ govern people on behalf of God. losophy that is based on belief in " In Islam," he says, " priesthood and obedience to the sovereignty is not recognized." "Therefore, "he of God, as the absolute source of adds," the state which is based law and the values of life. on Islam is not theocratic. It is He believes that if the state democratic state. It is not a secu­ philosophy is not based on the lar state, as I explained earlier. sovereignty of God, so the formu­ It is the Islamic democratic state. lations that the parliament will If one insists on giving it a general

19 Muhammad Natsir. Islam Sebagai Dasar Negara, pp. 11-12. 20 Muhammad Natsir. Islam Sebagai Dasar Negara., p. 39. 21 Sayid Abu'! A'la Mawdudi. Islamic Law and Constitution. 10th ed. (Lahore: Islamic Publications Ltd., 1990), p. 212.

43 name, perhaps the state which is man; these tenets are eternal and based on Islam can be called a immutable and are applicable in Theistic Democracy."22 It seems all places and time, in the past 24 that what Natsir means by thei8tic and in the present . Basing him­ democracy here is that all rules self on these solid basic teachings, and regulations stipulated by the man must use his rational faculty government should be in accord­ and ijtihad in all fields of life in ance with the Divine Law or accordance with the demands of Shari'a and their application be his time and place. In The Evo­ based on a democratic system. lution of lslarnic Contitutional Natsir does not deny that the Theory and Practice, Kemal A Qur'an does not completely and Faruqi makes a similar point: fully deal with politics, say, state­ Shari 'a itself contains a collection of hood. Even the word daulali, interrelated principles and rules and which means state is, accoriling cases governed ·by such principles to Ahmad Syafii Maarif, notfound and rules, which are intended to con­ in the Qur'an; the term of dau,lah trol human individual and group conduct in accordance with the re­ does occur (LIX:7), but it does not vealed Word of God -the Qur'an - mean the state. This term is used and the precepts and practices figuratively to illustrate the ilis­ 23 (sunna) of His Messenger, Muham­ tribution of property . The mad. Inasmuch as Shari'a is Qur'an does not provide detailed all-embracing and the submission re­ guidance in every single aspect of quired is comprehensive and total, human life, especially those relat­ and of necessity, the explicitly stated ing to mundane affairs which are principles and rules in the Qur'an subject to change according to time and Sunna are limited, they have and place. What is regulated by been extended and etaborated by Islam are, Natsir points out, only means of various disciplines to cover situations not directly dealt in the the essential and fundamental Qur'an and Sunna - and to deal with tenets which are in accordance new situations as they arise25 . with the very nature or fitrah of In line with the belief he .22 Muhammad Natsir. Islam Sebagai Dasar Negara., p. 30. 23 Ahmad Syafii Maarif. Islam dan masalah Kenegaraan, p.15; see also M.S. Agwani. "Religion and Politics in Islamic Theory and Practice." in Islam in the Modern Age. Vo.II, No. 1 {February 1971 ), p.46, and Louay M. Safi. "The Islamic State: A Conceptual Framework." The American Journal of Islamic Social Sciences, Vol. 8. No.2 (September, 1991). 24 Muhammad Natsir. Islam Sebagai Dasar Negara, p. 29. 25 Kemal A. Faruqi. The Evolution of Islamic Constitution Theory and Practice. (Karachi:

44 holds, Natsir, does not object to and was headed by a president, whatever title is used to designate it seems that Mawdudi changed the head of the state, be it presi­ his mind by migrating from India dent, king, caliph, Amirul to the republican state. Mu'minin etc. · He firmly main­ Another thing which is very tains that whether or the head important in Natsir's thought con­ of state calls himself caliph is not cerning statehood is his ideas on the mainconcern. The title of ca­ Shura or 'democracy'. Basing him­ liph is not an obligatory require­ self on the Qur'anic verse which ment in the Islamic government. states " ... and consult with them It is not a conditio sine qua non. upon th e con d uct of auairs,-ti' · 27., What is most import.ant is that Natsir suggests that the Islamic the head of the state, who is government should be based on mandated as the ula'l-amr of the the principles of Shura. This is, Muslim Ummah, is capable and according to him, because Islam ready to guarantee that Islamic has affirmed that 'the value of laws relating to the state affairs consultation in governing life, can run well in theory as well as · . 26 either the life of society or the m practice . I n th' is respect , m . life of the state, should be pre­ the words of Syafii Maarif, 'Natsir served, supported, and encour­ goes beyond a great scholar like aged. For it is necessary in the Rashid Rida who held that a Islamic teaching that in dealing leader who occupies the office of with the people the ruler should caliph must come from the have acknowledgment and support Quraysh tribe.' Similarly, Natsir from the ruled. He has to consult also surpasses his contemporary, on everything concerning the life 28 Mawdudi, who insists that the and interests of people.' From head of the state must Le a caliph this statement it can be inferred and the form of government that, according to Natsir, the head should be the caliphate. However, of the state is chosen through an later on, when the Islamic Repub­ electoral system like prevaiting in lic of Pakistan came into being those other democratic countries.

National Publishing House Ltd., 1971),p. 1. 26 Yusuf Abdullah Puar, Muhammad Natsir 70 Tahun, p. 52-53. 27 What is meant by "affairs" here is human affairs regarding various aspects of mundane affairs such as politics, economics, society etc. See: Muhammad M. Pickthall. Ths Glorious Our'sn: Text and Expslanatory 'Ti-nslation. (New York: Tahrike Tarsile Our'an, Inc., 1992) p.67. and A/-Qur'an dan Terjemahannya. (Dapartaman Agama R.I,: 1987), P· 103. 28 Muhammad Natsir, Islam Ssbagai Dasar Negara, p. 31.

45 Natsir was br::ive enough in pro­ tion, he also states that 'Islam is posing this idea at a time when an anti dictatorship, anti absolut­ most of the Islamic political think­ ism (a system in which there is ers of his time still adhered to no limitation in power of the gov­ the notion of the ideal state of ernment), and anti anarchy sys- the four rightly-guided caliphs tern'31 . N atsrr . exp l a1ns, . h owever, upon which all subsequent state that this does not mean that in systems should be based. De­ an Islamic government all of its scribing Natsir's ideas on the prin­ affairs are fully given to the de­ ciples of Shura, Syafii Maarif cision of the consultative assem­ maintains that in dealing with bly. Every thing that is clearly and managing socio-political af­ stated in 'the Holy Constitution', fairs, the principle of Shura ought to borrow Abdulkadir Kurdi's to play an important role. How words, instead of the Qur'an and to develop and adapt the mecha­ Sunnah, does not need to wait nism ofthe Shura depends on the for the decision of the parliament. ijtihn,d of the Muslim Ummah, What needs to be discussed is, This is because Islam does not according to Natsir, only the ways lay down rigid rules in this re­ of carrying out the law. "Islam spect, as already noted29. is an understanding, a belief that However, we have to clarify has its own principles and criar­ what Natsir really means by de­ acters. Islam neither needs 100% democracy nor 100% autocracy, Is­ mocracy in Islam. It is true that 32 Islam advocates a democratic sys­ lam is ... Islam" . Natsir tries tem but, according to Natsir, what to reconcile two opposite systems, the dictatorial and the democratic. is meant by democracy here is f that Islam gives people the rights "Perhaps," he concludes, "i con­ to criticize, remind, and correct sidered as a synthesis, Islam is an autocratic government. If the synthesis which gives enough criticism and reminders are m,. room for the evolution of whatever enough, Islam gives people the needs evolving and for the radi­ right to abolish the autocratic sys­ calism for whatever needs to be tem using mass-power and, if is radical." Unfortunately, he neither 30 necessary, even force . In adcli- gives a clear explanttion nor de-

29 Ahmad Syafii Maarif. Islam dan Masalah Kenegaraan, p. 130. 30 Muhammad Natsir. Capita Selecta. 3rd ed. (Djakarta: Bulan Bintang, 1973), p. 439. 31 Yusuf Abdullah Puar. Muhammad Natsir 70 Tahun. .. , p. 53. 32 Ibid., p. 60.

46 tailed guide as to how this "unique non-Muslims in political affairs, reconciliation' can be applied in etc. are examples. However, to the government. a certain extent, his ideas con­ Unlike Maw.ducli and Abdu!­ cerning Islamic statehood went kadir Kurcti, who strongly believed further than those of Rashid Rida and Abu'l A'la Mawdudi. In ad­ that in an Islamic system of gov­ f ernment there should be a single dition, i he had been involved in party, i.e., Islamic government political affairs longer, he would party, Natsir is of the opinion have been able to formulate the that to maintain and preserve the model of Islamic government in government on the democratic detail. path political parties are unques­ In practical politics, Natsir tionably needed. He insists that played a great role in the history as long as there is freedom to of Indonesia. One of Natsir'smost establish parties there is democ­ significant and decisive contribu­ racy. However, if the par-ties are tions to the present Republic of buried, then democracy too follows Indonesia was his integrated mo­ them in the grave. What is left tion or mosi integral. Through this in the graveyard then �s only a measure, Natsir succeeded in re­ rlictator. uniting all the Indonesian regions which were formerly divided by the Dutch into fifteen states under Conclusion Repu,blih Indonesia Seri/wt. Natsir Mohammad Natsir was a thus helped create the single uni­ 'alim great as well as a prominent fied state of present day Indonesia. statesman of his time. He was Natsir was not only a Muslim also one of those Indonesian Mus­ nationalist, but also a true demo­ lim politicians who loudly advo­ cratic politician who always gave cated that Islam should serve as priority to the interest and unity the foundation of the state. He of the nation over those of his proposed an Islamic governmental own group. Therefore, although system for "modern era". It is he strongly insisted that Islam true that not ,all of what he sug­ should be made the -basis of the gested was clearly explained and state of Indonesia, he changed his thoroughly in touch the real prob­ mind when the facts revealed that lems of the time. His idea of most members of parliament pre­ theo-democracy, the sovereignty of feerecl to Islam as the the and God, status of Muslims basis of the state. Henceforth, he

47 seemingly agreed to make the Pancasila as the only basis of the Kahin, George Met. "In Memoriam: Mo­ hammad Natsir (1907-1993)," in state of Republic of Indonesia. Indonesia. No. 56 (October, 1993). His approval of the Pancasila as Kurdi, Abdulrqhman Abdulkadir. The Is­ the foundation of the state may lamic State: A Study Based on the be seen from the following state­ Holy Constitution. London: Mansell ment of his: Publishing Ltd., 1984. Lubis, Muhammad Ridwan. Pemikiran ... Indonesia is an Islamic country by Soekarno Tentang Islam. Jakarta: virtue of the fact that Islam is CV. Haji Masagung, 1992. recognized as the religion of Indone­ Maarif, Ahmad Syafii. Islam dan Masalah sian people, though inkntion 1s Kenegaraan. 2nd. ed. Jakarta: Lem­ not expressed in the constitution to baga Penelitian, Pendidikan dan make it the state's religion. But nei­ Penerangan Ekonomi dan ·sosial. 1987. ther has Indonesia excluded religion from statehood. In fact it has put the Mawdudi, Sayyid Abul A'la. The Islamic Law and Constitution. 10th ed. La­ monotheistic creed in the one and hore: Islamic Publication ltd., only God, at the head of Pancasila - 1990. The Five Principles - adopted as the Natsir, Mohammad. Capita Selecta. Vol. 2. spiritual, moral and ethical founda­ Djakarta: Pustaka Pend is, 1957. 33 tion of the state and the nation Natsir, Mohammad. Islam Sebagai Dasar Negara. Bandung: Pimpinan Fraksi Masjumi dalam Konstituante, 1957. Natsir, Mohammad. Capita Selecta. Vol. I. BIBLIOGRAPHY Bandung and the Hague: W. van Ahmad, Zaenal Abidin. Membentuk Negara Hoev, 1955. Islam. Djakarta: Wijaya, 1956. Natsir r,/lohammad. Kebudayaan Islam Da­ Allana, G. Muslim Political Thought the lam Perspektif Sejarah. Edited by Ages: 1562-1947. 2nd ed. Karachi: Endang Saifuddin Anshari. Jakarta: Royal Book Company, 1988. Girimukti Pusaka, 1988. Puar, Abdullah Yusuf, ed. Mohammad Nat­ Engineer, Asghar Ali. The Islamic State. Delhi: Vikas Publishing House r1 1r sir 70 Tahun: Kenang- kenangan Kehidupan dan Perjuangan. Jakarta: Ltd., 1980. Pustaka Antara, 1978. Faruqi, Kemal A. The Evolution of Islamic Constitutional Theory and Practice. Saidi, Ridwan. "M. Natsir Dalam Kenan­ gan" in Pemimpin Pulang: Rekaman Karachi: National Publishing House Peristiwa Wafatnya M. Natsir. Ed­ Ltd., 1971. ited by Lukman Hakiem. Jakarta: Hakiem, Lukman, ed. Pemimpin Pulang: Cahaya llmu, 1993. Rekaman Peristiwa Wafatnya Mu­ Sjadzali, Munawir. Islam dan Tata Negara: hammad Natsir. Jakarta: Cahaya Ajaran, Sejarah, dan Pemikiran. llmu, 1993. Jakarta: UI Press, 1990.

33 Cited in Munawir. Sjadzali. Islam dan Tata Negara, p. 194.

48