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Islam, Democracy and Human Rights in Contemporary Indonesia95sincerely and openly, each faction stating its opinion about thestate%u2019s foundation clearly and in detail. All factions also had tobe given an opportunity to raise objections to the views of others.Only by this means would a compromise be reached based onhonesty and good intentions. Natsir himself had franklydeclared his objections to Pancasila, as interpreted by its ownsupporters, and put forward his rationale for taking Islam asthe foundation of the state.Compromises to resolve the problems were attempted. Afterthe hearing of the state%u2019s foundation, the team of formulatorseven conveyed this compromise proposal. The foundation ofthe state was still the five principles of Pancasila, but the meaningof the first principle was highlighted by relating it to variousreligious teachings found in Indonesia. The draft of thiscompromise proposal also mentioned Islam, as the religion ofthe majority, to be considered as the %u201cstate%u2019s official religion.Masyumi proponents, including Natsir, could basically acceptthis compromise. Nonetheless, historical records showed thatvarious external factors, such as rebellions in many parts ofIndonesia and the intention of President Soekarno to apply aguided democracy, had led Soekarno, through the support ofthe Angkatan Darat (Army), to reapply the Constitution of 1945.The inability of the Constituent to decide whether to reapplythe Constitution of 1945 with the amendment of the JakartaCharter, as demanded by the Muslim faction, or without theamendment, basically meant that the return to the Constitutionof 1945 was rejected by the Constituent itself. In fact, neitheralternative was supported by a majority of votes. On this basis,Soekarno then issued the Decree of 5 July 1959 to dissolve theConstituent and reapply the Constitution of 1945.