Unpacking Bung Karno's Islamic Thought and Indonesia's Urgency to Withdraw from the Board of Peace

Lebak, VIVA – A discussion titled ‘Unpacking Bung Karno’s Islamic Thought’ held at the Museum Multatuli, Rangkasbitung, on Friday 6 March, as part of the buka bersama and the 72nd anniversary of GMNI, not only explored the proclaimer’s Islamic thought but also responded to current geopolitical issues related to Indonesia’s membership in the Board of Peace (BOP) following the United States and Israel’s attack on Iran.

The event, featuring speakers Bonnie Triyana, a member of the DPR from PDI Perjuangan; academic Agus Sutisna; and young politician Seno Bagaskoro, became a platform to connect Bung Karno’s intellectual legacy with contemporary foreign policy challenges.

Bonnie Triyana opened the discussion by outlining the roots of Bung Karno’s Islamic thought, formed from a young age. Bonnie explained that, in terms of thought, Bung Karno was raised by H.O.S. Cokroaminoto in Surabaya when he lived and studied at his teacher’s home. From Cokroaminoto, Bung Karno learned Islam, public speaking, mass organisation, and politics.

‘Bung Karno was a product of a mixture of cultures, raised in a syncretic tradition, so he could easily embrace various groups,’ said the historian-turned-politician.

He then outlined the second phase of Bung Karno’s deeper engagement with Islam, which occurred during imprisonment and exile.

During detention, Bung Karno read the Qur’an and its exegesis, and he engaged in discussions and debates about Islam with Ahmad Hassan (founder of Persis) and Muhammad Natsir.

Bonnie highlighted Bung Karno’s courage in performing social ijtihad that contextualised Islamic teachings, such as the anecdote in which he asked his adopted son to wash a pot that had been licked by a dog using soap (kreolin) rather than water seven times, on the grounds that technology had advanced to clean bacteria.

Also in 1938, Bung Karno allowed blood transfusions from non-Muslims in humanitarian emergencies, although many ulama at the time forbade it.

‘He is a mujtahid, a person who performs ijtihad on Islamic thought related to contemporary contexts, with Indonesia’s particular circumstances,’ Bonnie asserted.

Seno Bagaskoro added a perspective on the historical flame taught by Bung Karno: the courage to think critically and to create a new reality.