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88Islam, Democracy and Human Rights in Contemporary IndonesiaChristians or communists, had their own outlook, weltanschauung (world-view) and ideology.Indeed, Natsir did not say that Islam was an ideology.Instead, Muslim ideology is shaped by Islamic teachings, whichmaintain that the purpose of worldly life is to serve God%u2019s will.He knew that Islam did not recognize theocratic systems wherethe state was led by a group of priests on behalf of God. Thereis no religious hierarchical organization in Islam, such as thatin Catholicism. Therefore, the separation of religiousorganizations from the state is irrelevant in Islam. The universalvalues of Islam cannot be separated from the idea of creating astate. The elements of morals and akhlaq al-karimah (decentbehaviours) had to be the basis of political attitudes in the state.Thus, in Natsir%u2019s opinion, %u201cthe unification between religion andstate%u201d occurs at the level of ideas. Religion then guides thecitizens of the initial state.In rejecting the idea of %u201cthe unification between religionand state%u201d, Soekarno quoted the work of Ali Abd al-Raziq, AlIslam wa Usul al-Hukm, which had stirred up Al-Azhar%u2018ulamas. Raziq insisted that no verses in the Qur%u2019an encouragedMuslims to build a state. Muhammad%u2019s mission was religious,not political or towards statehood. Natsir replied that the orderto build a state was not necessarily expressed explicitly in theQur%u2019an, because the idea of a state was a historical necessity ofhuman society. Whether in %u201cthe era of the camel%u201d or in %u201cthe eraof the airplanes%u201d, Natsir said, state institutions would alwaysbe present. The state was a %u201cnecessary tool%u201d for the commongood, even though it was not an end in itself. The ProphetMuhammad had given examples throughout his life.Nonetheless, Natsir warned, as the state was only a %u201ctool%u201d, the