The decree clearly states: „We believe that the Jakarta Charter of 22 June 1945 animates the 1945 Constitution and is a form of unity with the Constitution.“ This clause explicitly gives way to the validity of the soul of the Jakarta Charter of 22 June 1945. This clause explicitly gives way to the soul of the Jakarta Charter of 22 June 1945 to put an end to the controversy over the seven-word amendment on 18 August. Kasman Singodimedjo, who participated in PPKI`s lobbying on August 18, 1945, said the July 5, 1959 decree was „unique,“ meaning it was valid forever (not revocable). This brief change, after Hatta`s confession in Mohammad Hattas` Memoir, the afternoon before the PPKI meeting, he had the arrival of a Japanese naval officer at the request of Nishijama, Admiral Maeda`s assistant. This officer informed that Catholics and Protestants in Eastern Indonesia strongly oppose the Islamic clause (seven words) in the preadement, because it is discrimination. If that sentence were still contained, they would prefer to be outside the Republic of Indonesia. The text of the 1945 Constitution, following the agreement of 18 August, was amended several times, in 1947, when Indonesia was transformed into a unified state, and then in 1950, when they joined the Republic of Indonesia. All amendments were initially temporary, as the final Constitution will be discussed at a special session of the Constituent Assembly 1957-1959. Unfortunately, the Constituent Assembly ultimately failed to draft a new Constitution, as it was violently dissolved by Sukarno by decree of 5 July 1959. The debate on the Islamic State and the modern state began since the meetings of the Commission of Inquiry on Indonesia`s Independence (BPUPKI) and the Indonesia Independence Preparation Committee (PPKI). The idea that emerges is the formation of a state based on religion (Islam) or known as Darul Islam (a term like Darus-salam) and a secular state. As you know, the concept of Islamic State presented by Muslim groups and representatives of Islamic organizations was rejected by the Japanese government authorities members of THE BPUPKI.
This refusal spurred the emergence of two important strongholds during the debate on the „Islamic State“ in the face of a „secular nationalist state“. The difference was also illustrated by ideological conflicts in BPUPKI and PPKI, between strongholds of Muslim groups (both of the modernist and traditionalist spectrum) and nationalist strongholds (some also concern Muslim, nationalist, communist and republican politicians). The one who feels most abandoned by this change is the Islamic group. Kasman Singodimedjo has a strategic role in the mediation process between Muslim groups who absolutely want the entry of Islam into the System of the Council of State with nationalist groups that try to respond to non-Muslim interests. After the concept of „Islamic State of Indonesia“ was rejected by Japanese government authorities and nationalist groups, the formulation of „Godhead with the obligation to carry out Islamic shari`a for its people,“ in the first principle of Pancasila, and the opening of the 1945 Constitution became a conceptual force that would tinge the national emergency system (Madinier, 2013). The fact that the words that appear as Presy in Pancasila come first from a document written by members of the Indonesian Independence Preparation Body (BPUPKI) chaired by Sukarno.