Pancasila Dikenal Sebagai Gentlemen Agreement
From the beginning, Indonesia was seen as a rule of law (the rule of law) and not as a state of power (Maachtstaat). Therefore, the most important in the implementation of Pancasila is its impact on the law, not on the ideology of people per person in the country. The legislation of this regulation must be subject to continuous evaluation so as not to be dissociated from the spirit of Pancasila. Therefore, the opening of the pancasila ideology, the state must promote and support all forms of ideology and public trust guaranteed by Pancasila, including the application of Islamic Sharia for Muslims in all its aspects. Is not the first principle of Pancasila guaranteeing religion, especially Islam, which interprets very close to the words “Almighty God”. Therefore, not all Sharia laws or regulations for Muslims are a violation of the anti-pancasila. Instead, the state should participate in helping it, as a form of state seriousness, to implement the first principle “The True God.” Mr. Kasman Singodimedjo was the key man who broke the blockade between Muslim and nationalist groups in the final seconds of the ppki sessions, who wanted the abolition of “7 (seven) words” in the Jakarta Charter (Hadikusuma, Aliran Pembaruan, p. 103).
Kasman`s perseverance in persuading Ki Bagus Hadikusuma to remove the seven words from the Jakarta Charter is in fact a form of confirmation of the fundamental concept of the Indonesian state, without having to formally enter into the teachings of Islam. This is the form of the “mutual agreement” (consensus) – called gentlemen`s agreement in Kasman – by the founders of the nation, in particular by the Muslim group (S.U. Bajasut – Lukman Hakiem, Alam Pikiran, p. 210). This brief change, after Hatta`s confession in Mohammad Hattas` Memoir, the afternoon before the PPKI meeting, he had the arrival of a Japanese naval officer at the request of Nishijama, Admiral Maeda`s assistant. This officer informed that Catholics and Protestants in Eastern Indonesia strongly oppose the Islamic clause (seven words) in the preadement, because it is discrimination. If that sentence were still contained, they would prefer to be outside the Republic of Indonesia. The first concepts proposed by national leaders in the formulation of Pancasila will not be discussed here.
The original formulation, the Bung Karno, on June 1, 1945, with a different order and system, eventually became a consensus known as The Jakarta Charter.In the beginning, both traditionalist and modernist Islamic groups wanted the entry of the fundamental doctrine of Islam, namely “tawhid” (teaching on the unity of God in Islam) and the call to “Islamic shari” for Muslims , must enter into the main teaching plan so that it becomes the “backbone” of all Sila. The redactional addition meant that the first program was “Godhead with the obligation to carry out Islamic Shari`a for its people,” then known in historical studies as “seven words.” The original version of the Pancasila formulation, which then became a debate: the Jakarta Charter itself was born out of a struggle and dialogue between different groups and elements that will be part of this nation in the future. This dialogue is not monopolized by violence. There was no intervention on the part of any foreign party, even on the Japanese side that was bpupki itself. Each makes arguments and elegantly argues with each other as leaders who deserve to be exemplary. No individualized and selfish interest is at the expense of the nation`s own interests. The atmosphere of the dialogue was so open that after 22 days of convening the Jakarta Charter document, which mainly included the opening and torso of the 1945 Constitution, was finally agreed.