Sukarno (Indonesia's first president)
served as the link between Islamic economics and Pancasila.
The
book “Bung Karno, Islam, and Pancasila”(Ahmad Basarah, 2017) outlines the
contemplative thought process through which Bung Karno synthesized Islam and
nationalism, ultimately giving birth to Pancasila. Sukarno clearly serves as a
strong link connecting Pancasila with Islam.
It
is hardly surprising that Pancasila and the Pancasila Economy embody Islamic
values. Pancasila was articulated by Sukarno, Hatta, and others who were, in
fact, Muslims. Their knowledge, ideas, and intellectual output were deeply
informed by the teachings of the Quran and Hadith. A case in point is the
speech Sukarno delivered regarding Pancasila at the Chuo Sangi In
(Central Advisory Council) building at the time:
"If
the Indonesian people are indeed a people—the vast majority of whom are
Muslim—and if Islam is truly a religion that burns fervently within the hearts
of the populace, then let us, as leaders, mobilize the people to send as many
Islamic representatives as possible into this representative body."
"Imagine a representative body of 100 people; let us work—work as hard as
we possibly can—so that the 60, 70, 80, or 90 delegates sitting in this
assembly are Muslims, are Islamic leaders." (from the book “Tjamkan
Pancasila: Pancasila Dasar Falsafah Negara”).
Furthermore:
"...In
fact, my speech declared that I am anti-monarchy because I am a Muslim; I am a
democrat because I am a Muslim; I desire consensus. Therefore, I insist that
every head of state—whether a Caliph or an *Amir al-Mu'minin* (Commander of the
Faithful)—must be elected by the people." (Bung Karno speaking to Cindy
Adams in the book “Penyambung Lidah Rakyat Indonesia”).
Bung
Karno had been contemplating the foundation of the state for sixteen years
prior to his speech at the BPUPKI. The state foundation he unearthed while
exiled on Ende Island (Flores) was shaped by his thoughts on Islam. While
meditating beneath a sukun (breadfruit) tree there, Bung Karno said he
"received 'inspiration' from God." That is clear.
Even
clearer:
"I
know that the thoughts I am about to convey are not my own. It is You who
revealed them to me. You alone are the Creator. You are the One who constantly
guides every breath of my life." "O God, grant me once again Your
guidance and inspiration,"
said Sukarno, recounting the prayer he offered on the night before June 1,
1945.
Sukarno’s
thoughts and actions were inseparable from his syncretic cultural background;
he sought to synthesize an ideology in the name of unity.
Sukarno
recognized plurality as the nation's actual condition. Consequently, he
endeavored to find common ground. He strove to cooperate with all elements of
society, including diverse schools of thought—and this included embracing
Islam. This aligns, of course, with the nature of Islam itself, which—to a
certain extent—adapts to the socio-cultural conditions of the society in which
it exists (recalling the concept of kalimatun sawa’ bainana wa bainahum—a
common word between us and them). Plurality, when well-managed, can be a
blessing, as it fosters curiosity, mobility, appreciation, mutual
understanding, coexistence, and collaboration.
The
term kalimatun sawa’ (from Surah Ali Imran: 64) is derived from Arabic
and appears in the Quran. Literally, it means "a shared word,"
"a point of agreement," or "common ground." It implies that
we can engage in dialogue and reconcile the views and ideas of various members
of society, regardless of their backgrounds. We acknowledge that plurality is
inevitable and that diversity need not—and should not—be forced into
uniformity.
Thus,
ladies and gentlemen, given the narrative above, it is not surprising that the
Pancasila Economy and Sharia economics go hand in hand.
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