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Islam, Democracy and Human Rights in Contemporary Indonesia85of missionaries, or even burning of churches, these were not%u201cactions%u201d from Muslims, but %u201creactions%u201d against a mission thatdid not respect the religious sensitivity of Muslims. For thisreason, he proposed formulating ethical codes on religiousdissemination in Indonesia. He held the opinion of thegovernment of Indonesia that the objects of religiousdissemination were only to be communities of adherents of nonworld religions. The Muslim faction agreed with this proposal,which was formulated at an interreligious conference in 1968.Unfortunately, the Christian faction did not agree with it. Natsir%u2019sactivity in Islamic dakwah and his cooperation withInternational dakwah organizations are evidence of his greatconcern about Christian missionaries becoming stronger in theMuslim World.Between 1930-1940, Natsir also wrote short articleson taqlid (unquestioning acceptance) and ijtihad (independentreasoning), and on daily furu%u2019iyyah (non-principle religiousmatters). Natsir%u2019s polemics on the furu%u2019iyyah may appear%u201ctrivial%u201d in the present context, such as the phrase nawaitu (stateof intention) in prayers, the reading of qunut (additional prayer)in the dawn prayer and talqin (death chant) at burials. However,he argued that such debates on trivial matters would motivatepeople to scrutinize their intellectual roots in the understandingof religion. Having settled these trivial matters, the debate wouldproceed to wider problems, which covered social, political andphilosophical issues. In Natsir%u2019s view, Islamic intellectualenthusiasm in Indonesia was revived by such %u201ctrivial%u201d debates.Natsir believed that the revival of Islam required a firmintellectual basis. Even though he was accustomed to classicalEuropean thought, he was certain that Islam had also