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Islam, Democracy and Human Rights in Contemporary Indonesia91for the national struggle, Natsir asked Indonesian Muslims to takepart in this. He believed that ideological differences did not hinderco-operation based on kalimatun sawa%u2019 (common interest). Heappealed to Muslims to cooperate with other people by holding tothe principle of %u201cstruggle according to your faith, because I amalso a struggling person%u201d. Carrying jihad in the late revolutionperiod did not only mean carrying weapons. Therefore, Masyumi,as the Indonesian Muslim party, was an institution for %u201djihad inthe political arena%u201d. To reach the situation of baldatun tayyibatunwa rabbun ghafur (a sound state blessed by God).Some articles during this period also contained proposals andopinions on ways of handling negotiations with the Dutchgovernment. Natsir was indeed an adviser on Indonesiannegotiations with the Dutch. Not much is revealed by his writingsof this kind, because their relevance to the present time is not verysignificant. It can only be concluded that, in the difficult time ofrevolution, and amongst his extraordinary efforts, Natsir still hadtime for intellectual activities, which were intended to provide societywith consideration for their own self-determination.Writings from the Post-revolution PeriodAt the end of the revolution period (1945-1949), someideological polemics again occurred in Indonesia. These polemicsemerged from the plan to formulate a permanent constitutionto replace the temporary constitution available at that time.Although Natsir was in the Islamic faction and faced otherinterest groups, he was not occupied by distinctive Islamicsymbols in proposing his ideas. According to him, the term%u201cIslamic ideology or Islamic state%u201d might or might not be used.