Islam and Pancasila

By Prof. Dr. Harun Nasution (Rector of IAIN Syarif Hidayatullah Jakarta, 1973-1984 Period)

There is a view among our society that Pancasila contradicts Islam, even though Pancasila, as the foundation of the state, was determined by an agreement of the Indonesian people, including those who are Muslim. And among these Muslim religious leaders, some are followed by the community as ulama (scholars). These ulama, along with other Indonesian leaders of different faiths, established Pancasila as the foundation of the state. It would indeed be ironic if Pancasila contradicted Islam, for then the Indonesian Muslim leaders, especially the ulama, would never have accepted it as the basis of the state. Pancasila does not contradict, but rather aligns with, Islam. More than that, the principles contained in Pancasila are also fundamental teachings found in Islam.

The first principle, Belief in the One and Only God (Ketuhanan Yang Maha Esa), is the primary fundamental teaching in Islam. The first Shahada (testimony of faith) is "There is no god but Allah." This fundamental teaching is known as tawhid (monotheism). Because tawhid is the first teaching in Islam, its meaning has been extensively discussed by ulama. Islamic Sharia scholars interpret tawhid as: there is none to be worshipped and adored except Allah; there is no place to ask for forgiveness, to seek sustenance, help, and so forth, except from Allah. In worshipping and supplicating to Allah, there is no intermediary; everyone must directly worship and draw close to Him.

Islamic theologians from the Mu'tazilite school believed that if Allah were given attributes as described by other schools, tawhid would not be pure. To say that God has attributes implies that there is an entity to be described and attributes inherent in the entity being described. Thus, God would be composed of many elements. To ensure pure tawhid, Allah is believed to have no attributes. He is merely the Essence. The words Rahman (Most Gracious), Rahim (Most Merciful), 'Alim (All-Knowing), 'Aziz (All-Mighty) found in the Qur'an are states or names, not attributes of Allah. Islamic philosophers provided a deeper understanding of tawhid than the interpretations advanced by Sharia scholars and theologians above. They considered the tawhid of these two groups impure. For Allah to truly be the One and Only, He must be far from any notion of multiplicity. As long as there is still a sense of multiplicity within Allah, tawhid is not yet pure. They moved in the same direction as the Mu'tazilite theologians, namely that Allah is the One and Only, meaning Allah does not consist of many parts. As long as there is still a sense of multiplicity in Allah's attributes, tawhid is not yet pure. Allah, who is directly connected to numerous creatures, is not free from the notion of multiplicity. Therefore, Al-Farabi and those aligned with him held that Allah contemplates His Own Oneness, and through this contemplation, the universe was created and is governed.

Sufis felt that the concept of tawhid provided by philosophers, let alone Sharia scholars and theologians, was also not pure. Besides the One and Only in all things, according to the concepts of the groups mentioned above, there was still existence. Yet, everything that appears actually has no existence, and even if it is said to have existence, that existence is merely a shadow existence. It is no different from the shadow image in a mirror of a person standing before it. The only one with true existence is the person concerned. The shadow existence in the mirror depends on and is united with the existence of that person. Existence is only one; everything else is merely a shadow. This philosophy, called wahdat al-syuhud (unity of witness), was brought by a Sufi, Ibn 'Arabi. Sufis draw closer to Allah to a state called fana (annihilation), the destruction of the self. The Sufi feels that he and the surrounding world no longer exist. Only Allah exists. This, according to the Sufis, is the purest tawhid.

The second principle, Just and Civilized Humanity (Kemanusiaan Yang Adil dan Beradab), also aligns with Islam. This fundamental teaching is a natural consequence of the tawhid teaching mentioned above. "There is no god but Allah" implies that only Allah is the Creator of the universe. "No creator but Allah" is a teaching strongly maintained by certain schools in Islamic theology.

Because Allah alone is the Creator of the universe, all creatures—inanimate objects, plants, animals, and humans—belong to Allah and originate from Allah. Here lies the concept of the unity of creation under Allah. Clearly, here lies the concept of universal kinship among creatures. Inanimate objects, plants, animals, and humans are all brothers and sisters.

Within this circle of kinship among creatures lies the teaching of humanity. The basis of human brotherhood is not only because all humans are equally creatures of Allah, but also because, according to Qur'anic teaching, humans possess a single soul: "It is He who created you from one soul and then made from it its mate that he might dwell in comfort with her." (QS 7: 189). Then humans became numerous and formed nations: "Mankind was but one community; then they differed." (QS 10: 19). The one society broke into many societies: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another." (QS 49:13).

The last verse mentioned emphasizes that humans, even though they have become various nations and tribes and know one another, must live in peace and brotherhood. Religion must not damage this brotherhood and good relations, even though religious beliefs greatly influence one's thoughts and behavior and can lead to narrow views and fanaticism. In this regard, the Qur'an teaches humans to be open-minded: "There is no compulsion in religion. The right direction has become distinct from error." (QS 2: 256). The duty of humans, therefore, is only to convey religious teachings. If accepted, that is what is desired; if not, the person concerned should not be forced. Allah says to Prophet Muhammad: "But if they turn away, then upon you is only the [duty of] clear notification." (QS 16: 82). Guidance is indeed not in the hands of humans but in the hands of Allah: "Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills." (QS 28: 56). Furthermore, another Qur'anic verse states: "Say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.'" (QS 18: 2). Therefore, people adhere to their respective religions: "For you is your religion, and for me is my religion." (QS 109: 6).

Meanwhile, all humans are brothers and sisters. Jews and Christians, as mentioned in the Qur'an, are People of the Book, communities that have holy scriptures revealed by Allah. These two communities are the closest to the Muslim community. Furthermore, even though many prophets are mentioned in the Qur'an, there are also prophets not mentioned in this holy book. The Qur'an says: "And for every nation is a messenger." (QS 10: 47). Another verse states: "And We certainly sent into every nation a messenger." (QS 16: 36). Thus, in Islam, there is an understanding that the monotheistic religions adhered to by other communities may have been brought by messengers mentioned in the verses above.

Such is the broad and fraternal view of all humanity taught by the Qur'an. For humans of different religions and nations, who were created by the One God from a single origin, and are therefore brothers and sisters, they must help each other. This humanity taught by the Qur'an was widely practiced by early Muslims. Umar bin Khaththab, the second caliph, for example, used state funds for the living expenses of a Jewish man who had become blind in Medina.

The third principle, The Unity of Indonesia (Persatuan Indonesia), in the sense of the unity of one nation, is also one of the teachings in Islam. If within the sphere of unity and brotherhood of all creatures there is the unity and brotherhood of all humanity, then in this last sphere there is also the unity and brotherhood of one nation. Verse 13 of Surah 49 mentioned above emphasizes that Allah made humanity into various nations and from each nation various tribes. These nations, as fellow human beings, get to know each other in an atmosphere of brotherhood, living in peace and mutual help. Then the tribes within the national circle, being one nation, also get to know each other in an atmosphere of peace and cooperation.

Hubb al-wathan, love for the homeland, is also a teaching found in Islam. Humans of one nation and one homeland form a small circle within a larger circle, namely the circle of humanity mentioned above. From a religious perspective, it is a smaller circle within the vast circle of people of the same religion.

It is on this basis that nationalism originating from the West developed in the Islamic World, after the concept came to the East in the nineteenth century and especially the twentieth century. Hubb al-wathan in this modern era was revived by Al-Tahthawi in Egypt (1801–1873) and the Egyptian people's pride in the high civilization produced by the Pharaohs emerged. This patriotism, under the influence of Jamaluddin Al-Afghani, increased to Egyptian nationalism which led to the Urabi Pasha rebellion in that country in the second half of the nineteenth century. At the same time, nationalism also emerged in Turkey under the leadership of Mustafa Kemal Atatürk. Then Arab nationalism emerged. Indonesian nationalism arose in the second decade of the twentieth century. The Unity of Indonesia is one of the national unities found in the Islamic World.

The fourth principle, Democracy Guided by the Inner Wisdom in Deliberation/Representation (Kerakyatan yang Dipimpin oleh Hikmat Kebijaksanaan dalam Permusyawaratan/Perwakilan), is also a fundamental teaching of Islam. The teaching of tawhid mentioned above, which leads to universal kinship and humanity, further leads to the concept of democracy and deliberation. All humans are brothers and sisters and are equal.

There is no distinction in Islam except in terms of piety: "Indeed, the most noble of you in the sight of Allah is the most righteous of you." (QS 49: 13). Prophet Muhammad, even though he was a Messenger who received revelation, was commanded by Allah to deliberate: "And consult them in the matter." (QS 3: 159), that is, with his companions and the community he led. Another verse says: "And whose affair is [determined by] consultation among themselves." (QS 42: 38).

The importance of deliberation in Islamic teachings can be seen from the Prophet's obligation to consult with the community he led. In fact, as a Messenger who received direct guidance from Allah, he did not need to deliberate anymore. But it had become his habit, so much so that when he took a step that, according to his companions, there was another step that could be taken, they would ask if the step taken was revealed. If it was revealed, they obeyed. But if not, they expressed opinions different from the Prophet Muhammad's. Therefore, it is not surprising that deliberation became a principle well held by the ummah in overcoming their worldly problems throughout history.

The fifth principle, Social Justice (Keadilan Sosial), is also a fundamental teaching in Islam: One of Allah's attributes, besides being the Most Gracious and Most Merciful, Al-Rahman and Al-Rahim, is the Most Just. Allah, the Most Just, desires that humans be just. "Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and wrongdoing and oppression." (QS 16: 90). The wealthy are obliged to pay zakat to help the poor who are in need. Wealth should not accumulate in the hands of a small group of society members, so that only they enjoy the wealth that exists in this world: "What Allah has bestowed upon His Messenger from the people of the towns - it is for Allah and for the Messenger and for [His] near relatives and orphans and the needy and the traveler - so that it should not be circulated among the rich among you." (QS 59: 7). Inherited property should not be bequeathed by the owner of the property only to those he likes, but must be divided fairly among the heirs according to the provisions mentioned in the Qur'an.

It is clear then that the principles of Pancasila are Islamic teachings. Therefore, a state and government based on Pancasila do not contradict, but rather align with, the religion of Islam. Thus, it is incorrect if a small group of Muslims still disputes the Pancasila state with the Qur'an.

Neither the Qur'an, as the primary source, nor the Hadith, as the secondary source of Islamic teachings, actually mentions how an Islamic state should be formed. Let alone the form of the state or system of government, there is no explicit textual verse that strictly mentions its formation. Thus, differences of opinion arose among ulama regarding this matter. Some say the formation of a state in Islam is obligatory, but a small group also believes that it is not obligatory. According to them, if Islamic teachings are already being practiced in society, a state and government are not needed.

Therefore, since the Qur'an does not specify the form of the state and system of government, the form of the state in Islam has evolved throughout history according to the developments of the times. When the center of Islam was still in Medina, the spirit of democracy and Arab brotherhood was influential there. Thus, the state of Medina had a republican and democratic character. But after the capital moved to Damascus in Syria, which was under the influence of Byzantine culture, the state adopted a monarchical form. The monarchical form persisted until the twentieth century. However, in the nineteenth century, it transformed into a constitutional state, beginning with the emergence of the Tunisian constitution in 1861 and the Turkish constitution in 1876. In the twentieth century, the constitutional monarchy form changed to a republic, initiated by Turkey in 1924, Indonesia in 1945, and Pakistan in 1947. This was then followed by Arab countries, pioneered by Egypt in 1952.

It is not surprising that Middle Eastern Muslims who visit our country believe that our Pancasila state is in accordance with Islamic teachings; just as with countries that implement Arab socialism in Egypt and other Arab countries, and monarchical states in Saudi Arabia, Jordan, and Morocco.

Among Indonesian ulama and Islamic leaders themselves, similar views exist. The late Zainal Abidin Ahmad (in his book Membentuk Negara Islam, Jakarta, 1956), an Islamic leader who in his later life held the position of Rector of PTIQ Jakarta, held that the characteristics of an Islamic state are as follows:

• Majority Muslim population.
• The head of state is Muslim.
• The state ideology aligns with and does not contradict Islam, even if under another name such as Pancasila.
• Laws do not contradict Islam.
• The constitution contains principles of deliberation and other democratic foundations.

All the characteristics mentioned by Zainal Abidin Ahmad above are found in our Pancasila state. Therefore, he believed that the Republic of Indonesia, based on Pancasila, has more Islamic characteristics than Middle Eastern countries. He further wrote that countries that call themselves Islamic states, such as Yemen, Saudi Arabia, and Egypt, cannot be accepted as states that are in accordance with Islamic teachings.

It is clear then that the philosophy of Pancasila and the Pancasila state of Indonesia do not contradict Islamic teachings. In fact, it is a final form for Indonesian Muslims. There is no need to dispute between Islamic philosophy and the Pancasila state on one hand, and an Islamic state on the other. (zm) July 25, 1984

Article taken from the book of the late Prof. Dr. Harun Nasution, Islam Rasional: Gagasan dan Pemikiran, Bandung: Penerbit Mizan, 1995, pp. 218-223. The article is re-published as material for reflection on the Commemoration of Pancasila's Birthday on June 1, 2025.