Islamic philanthropy (kedermawanan) occupies a position
	midway between lavishness and thrift.
	  Tawassuth also forms a guiding principle in the
	approach to enjoining good works and forbidding evil, as it
	does also in regards to social relations in a plural society.
	  Tawassuth in Islam, however, is not the product of a
	dialectical process in which thesis and anthesis give rise to
	synthesis. Tawassuth in Islam is established by God in
	conformity with His 'strategy' and 'grand schema'. ..

	Question:
	  Can you explain the links between these understandings
	of the teachings and laws of Islam and the problem of
	ijtihad?
	Answer:
	  The Qur'an, which is also referred to as God's word and
	God's book, and the Hadis, which is also referred to as the
	way, or the way of the Prophet of God, represent the source
	of Islamic teaching and Islamic law. In those matters where
	problems or issues are encountered that are not clearly
	explained in the Qur'an and the Hadis, ijtihad is carried out
	by suitably qualified (the conditions that must be met are
	substantial) experts.
	  Ijtihad is the harnessing of mental faculties, using
	approved and reliable methodology based on the Qur'an and
	the Hadis, to research a conclusion on a matter that is not
	clearly explained in the Qur'an and the Hadis.
	  Those who meet the requirements are welcome to
	conduct their own ijtihad. Whilst those who do not meet
	the requirements have the opportunity to follow the ijtihad
	of those whose ability can be trusted.
	  In this matter every Muslim is encouraged to constantly
	strive to raise their level of ability to understand the teaching
	of Islam by means which lead back to its sources (the
	Qur'an and the Hadis).

  The second part of the book is a relatively short section
dealing in a very general fashion with the role of Islam in the
development of the Indonesian nation. Towards the close of this
section Siddiq speaks about religious tolerance and about the
freedom for acculturated expressions of Islam that derives from
the universality of Islam

	II. Islam And Indonesia
	Question:
	  What then, do we say of the universality of Islam?
	Answer:
	  Islam is, by nature, universal, being for all people
	everywhere in the world, whilst at the same time being, in
	its very essence, natural, and suited to the characteristics and
	needs of humankind in general. The universality of Islam is
	not realised in absolute uniformity in every matter for the
	entirety of humanity throughout the world. There are those
	matters which are fixed and absolute and there are those
	matters which are only fixed within broad outlines, and
	whose detail must be worked out by the people concerned.
	  In this way, Islam can be applied anywhere, at anytime,
	by anyone, for the purpose of 'being the bearer of mercy to
	the whole of creation' (rahmatan lil aalamin).
	  Islam acknowledges the equal worth and status of all
	people, and the universal nature of certain characteristics and
	typical features of all human beings, whilst at the same time,
	acknowledging the reality that humanity consists of a wide
	variety of groups (people groups, ethnic groups and so forth)
	and that each group possesses unique characteristics,
	personalities and needs that do not always agree with one
	another. For this reason, relations between individuals and
	groups must be conducted on the basis of mutual
	understanding and mutual respect, because the measure of a
	person is only to be found in the quality of their submission
	to God. Within certain limits, each individual or group has
	the opportunity to seek out their own distinctive style based
	on the Religion of God (Dinullah).
	
  In the third and longest section of the book Siddiq addresses
the issue of Pancasila and defends his support for it being
adopted as the asas tunggal or 'sole basis' of NU in accordance
with the government's demands. Siddiq argues, in effect, that the
adoption of Pancasila as the asas tunggal of NU is not only
defensible but desirable, for not only is Pancasila not antithetical
to Islam it is, in its essential elements, congruent with the
principles of Islam. It is important to note, however, that the
discussion in this section concludes with Siddiq asserting that the
avoidance of extremes also applies to the application and use of
Pancasila.

	III. The Relationship Between Pancasila And Islam
	Question:	
        On what basis do Muslims in Indonesia accept Pancasila?
	Answer:
	  Muslims in Indonesia accept Pancasila as the basis of the
	Indonesian state on the basis of the following principles:
	a. That Muslims, through their leaders, played an active
	   part in the formulation and achievement of consensus
	   regarding the basis of the constitution.
	b. That the noble values of Pancasila which were
	   formulated in the preface to the 1945 constitution are in
	   agreement with an Islamic point of view and are justified
	   on that basis.

	Question:
	  Can you explain further regarding the relationship
	between Pancasila as a national and state ideology and
	Islam?
	Answer:
	  There are a wide variety of formulations concerning what
	is meant by the word 'ideology'. At the heart of it,
	however, what is meant by ideology are those matters that
	have to do with aspirations and longed for ambitions tie. the
	philosophy behind them, the program of struggle, its
	strategic tactics, its target, and so forth).
	  The complex nature of the issues bound up in an
	ideology is such that it influences the character and day-to-
	day behaviour of its adherents. To the point where there are
	some who, having exaggerated matters, believe that
	ideology is the same as religion. The truth is that, no matter
	how impressive ideology might be, it remains merely the
	product of human thought, and does not achieve the status of
	being a religion. The same is true of Pancasila as
	Indonesia's national ideology.
	  Islam is a revelation from God, not the product of human
	thought, nor even the product of our Prophet's thought.
	Religion (Islam) is a 'divine creation' (Wadl'un Ilahiyun).
	  A believer is permitted to hold to various philosophical
	positions, ideologies, cultural orientations, convictions
	about the basis of the state and so on, provided that these
	ideologies and so forth are not at odds with the teachings 6
	their religion, and provided that they are able to place both
	religion and ideology in their rightful places. Ideology and
	religion do not represent two alternatives from which only
	one can be chosen and the other discarded.
	  In the relationship between religion and Pancasila both
	can proceed along together each supporting the other and
	each strengthening the other. The two do not stand in
	opposition to each other, and they must not be made out to
	stand in opposition to the other. Each can be practised and
	lived out together with the other; there is no need to choose
	one and reject or oppose the other.
	  For it is indeed very true, as the government has been at
	pains to point out, that Pancasila will not be religified and
	religion will not be pancasilafied. To set forth this policy in
	detail, however, is not an easy thing. And indeed, one of the
	biggest problems facing the Indonesian people in this
	present age is the problem of how to apportion the
	relationship between Pancasila and religion.
	  In so doing there will come proof that in this nation and
	society that holds to Pancasila, on the one hand, that
	religion can be carried out in a better fashion, and on the
	other hand, that the religious communities represent the
	backbone of the national ideology of Pancasila.
	
	Question:
	  Do you have any other thoughts on this matter?
	Answer:
	  It can be concluded from the above that, viewed from a
	number of angles, whether from the point of view of history,
	philosophy or law, there is nothing which requires religion
	(Islam) to be set in opposition to Pancasila. Differences d
	opinion usually arise in terms of evaluating its practical
	implementation on the basis of the perception that it is
	being used in an excessive or unbalanced way.
	  If in religion there is an injunction to avoid 'extremes in
	the practise of religion teal ghuluwwu fiddin)', then it is
	most certainly appropriate to endeavour to prevent 'extremes
	in the practise of Pancasila teal ghuluwwu fil Pancasila)'.
	Moreover, the attitude of extremism represents over-reacting.
	And that is not a good thing.
	  It is in the interests of all Indonesians (and not just those
	who are staunchly religious) that genuine national stability
	is fostered in a genuine fashion, in order to achieve the
	aspirations and ideals of independence (kemerdekaan), that is
	to say, the outward and inward prosperity of the entire
	nation.
	  Clarity of vision and genuineness of attitude towards the
	national ideology represent issues of prime importance in the
	achieving of this aim. Confusion of vision and mistaken
	attitudes in these matters represent a great obstacle, if not the
	greatest of obstacles.
	  The first step towards clarity is to be genuine To be
	genuine in looking at a certain thing and genuine in terms of
	attitude towards that thing, neither over-rating it nor under-
	rating it. We look upon all religions as being genuine and
	right (wadl'un ilaahiyyun), we look upon Pancasila as also
	being genuine and right (as wadl'un basyariyun), we then
	place each in its appropriate place, and we treat each in a
	genuine and right fashion as well.
	  We frequently encounter opinions that are said to be 'in
	the name of Islam' or 'in the name of Pancasila', but we can
	ask the question: is the holder of this opinion qualified to
	reflect the position of Islam or the position of Pancasila.
	  This age is an age in which Pancasila (whose principles
	we have already accepted) is in the process of being
	embodied in formulations. A period such as this is d
	enormous importance to the life of the nation into the distant
	future.
	  We must work hard to consolidate our national ideology
	with formulations which themselves have been soundly
	consolidated. But the consolidation of these formulations
	can only be achieved with great concern for detail and with
	the utmost clarity of mind. Dialogue after dialogue must be
	undertaken with great earnestness and with openness of
	mind.
	  The interests of the religious communities in Indonesia,
	and the Islamic community in particular, are very much
	bound up with these efforts to consolidate the role of religion
	in the life and experience of the national ideology, and, on
	the other hand, in this Pancasila nation religion is lived out
	and worked out in best and healthiest of ways.
	
  In the concluding section of the book Siddiq deals with the
issue of how to balance the demands of Islamic unity (ukhuwah,
the term used here by Siddiq, literally means brotherhood, but
also has connotations of fellowship and unity) and the demands
of national development. Siddiq argues that the main obstacles to
the achieving a oneness in fellowship are an unhealthy sense of
superiority or pride on the part of one group towards another,
together with suspicion and mistrust. These are aggravated by a
certain close-mindedness on certain issues relating to minor
points of doctrine. For this to be overcome, he argues,
Indonesian Muslims need to work on developing a unity of
vision and they also need to work on developing their natural
inclination towards tolerance.

	IV. The Development of Islamic Brotherhood and
	National Integration
	Question:
	  On what basis then, can the aspirations of Indonesia's
	Muslims be formed?
	Answer:
	  Islam by its very nature is universal in scope. And it is
	precisely for this reason that, within certain limits, Islam
	gives scope to (and in fact encourages) the growth and
	development of human creativity in the manner in which the
	teachings of Islam are put into practise, so that every group
	of people, and not just one particular group, are able to
	follow Islam.
	  In this way, within certain limits, each group of
	Muslims can possess their own unique characteristics which,
	in a relative and graduated fashion, will differ from other
	groups of Muslims.
	  In my opinion, Indonesian Muslims, generally speaking,
	possess the following particular characteristics:
	a. They are more orderly and careful in carrying out their
	   religious devotions (ibadah).
	b. They are more tolerant of differences in opinion.
	c. They remain loyal to their own group (people group and
	   nation) without diminishing their faithfulness to the
	   universality of Islam.
	   The main key to the growth and development of the unit
	of Islam is oneness of vision, especially in several matters 6
	central importance, without rejecting points of difference in
	non-essential matters.
	  The healthy development of Islamic unity in Indonesia
	is not only of benefit to Indonesian Muslims themselves,
	but also benefits the nation and the people of Indonesia in
	general, and Muslims throughout the world.

Conclusion
  These brief records of Siddiq's thought demonstrate the way
in which he is able to draw upon the traditionalist emphasis on
tawassuth and tolerance to assist NU adapt to social change.
Moreover, they illustrate the way in which a traditionalist ulama
is able to accept innovation in the form of formulations such as
Pancasila without deviating from the traditionalist discourse.