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The Role of Raden Ajeng Kartini for the Indonesian National Movement

The Role of Raden Ajeng Kartini for the Indonesian National Movement - Talks about Kartini seemed to never end. Various writers at home and abroad highlight it from various aspects with different perspectives and interests.

Raden Adjeng Kartini or actually more accurately called Raden Ayu Kartini, (born in Jepara, Central Java, 21 April 1879 - died in Rembang, Central Java, 17 September 1904 at the age of 25 years). Raden Adjeng Kartini is someone from the priyayi or Javanese aristocratic class, the daughter of Raden Mas Sosroningrat, the regent of Jepara. She is the daughter of R.M. Sosroningrat from the first wife, but not the main wife. At that time polygamy was a common thing.

Kartini was born into a Javanese aristocratic family. His father, R.M.A.A Sosroningrat, was originally a wedana in Mayong. His mother's name is M.A. Ngasirah, daughter of Nyai Haji Siti Aminah and Kyai Haji Madirono, a religious teacher in Telukawur, Jepara. Colonial regulations at that time required a regent to marry a nobleman. Because M.A. Ngasirah is not a high noble, so her father remarried to Raden Ajeng Woerjan (Moerjam), a direct descendant of the King of Madura. After the marriage, Kartini's father was appointed regent in Jepara to replace the position of R.A.'s biological father. Woerjan, R.A.A. Tjitrowikromo.

Kartini is the 5th child of 11 siblings and half-siblings. Of all the siblings, Kartini is the eldest daughter. He is a descendant of an intelligent family. His grandfather, Prince Ario Tjondronegoro IV, was appointed regent at the age of 25. Kartini's sister, Sosrokartono, is a smart person in the field of language. Until the age of 12, Kartini was allowed to attend ELS (Europese Lagere School). Here, among others, Kartini learned Dutch. But after the age of 12, he had to stay at home because he could be secluded.

Because Kartini could speak Dutch, at home she began to study on her own and wrote letters to her correspondent friends from the Netherlands. One of them is Rosa Abendanon who supports him a lot. From European books, newspapers and magazines, Kartini was interested in the advancement of European women's thinking. There was a desire to promote indigenous women, where the social conditions at that time indigenous women were at a low social status.

Kartini reads a lot of the Semarang De Locomotief newspaper which was nurtured by Pieter Brooshooft, she also received leestrommel (magazine packages circulated by bookstores to subscribers). Among them there are quite heavy cultural and scientific magazines, as well as the Dutch women's magazine De Hollandsche Lelie. Kartini was then several times sent her writings and published in De Hollandsche Lelie. 

From her letters, it seems that Kartini reads everything attentively, while making notes. Sometimes Kartini mentions one essay or quotes a few sentences. His concern is not only about women's emancipation, but also general social issues. Kartini saw the struggle of women to gain freedom, autonomy and legal equality as part of a wider movement. Among the books Kartini read before she was 20 are Max Havelaar and Multatuli's Love Letters, which she had read twice in November 1901. Then De Stille Kraacht (Supernatural Powers) by Louis Coperus. Then Van Eeden's high-quality work, Augusta de Witt's mediocre work, the feminist novel by Mrs Goekoop de-Jong Van Beek and an anti-war novel by Berta Von Suttner, Die Waffen Nieder (Put the Gun). All in Dutch.

By her parents, Kartini was told to marry the regent of Rembang, K.R.M. Adipati Ario Singgih Djojo Adhiningrat, who had three wives. Kartini married on November 12, 1903. Her husband understood Kartini's wishes and Kartini was given freedom and was supported to establish a women's school to the east of the gate of the Rembang district office complex, or in a building that is now used as the Scout Building.

Her first and last child, RM Soesalit, was born on September 13, 1904. A few days later, September 17, 1904, Kartini died at the age of 25. Kartini was buried in Bulu Village, Bulu District, Rembang.

Thanks to Kartini's persistence, the Kartini Foundation established Women's Schools in Semarang in 1912, and later in Surabaya, Yogyakarta, Malang, Madiun, Cirebon and other areas. The name of the school is "Kartini School". The Kartini Foundation was founded by the Van Deventer family, a figure in Ethical Politics.

Kartini Religion

The religious spiritual aspect of this emancipation figure received various assessments and views, with diverse perspectives and interests, which can be seen from the Javanese, communist, Islamic, and Christian perspectives. As seen from the three books written about Kartini.

First, Just Call Me Kartini, by Pramoedya Ananta Toer (1962, reprint 2000);

Finding History: Discourse on the Islamic Movement in Indonesia written by Ahmad Mansur Suryanegara (1995); and

God and Religion in Kartini's Inner Struggle by Th Sumartana (1993). This article also mentions the article St. Sunardi, Ginonjing: Emancipation of Kartini in Kalam magazine (No 21, 2004).

Syncretism

There is an attempt to portray Kartini's figure as a woman who adheres to syncretism. Kartini said that she was a child of Buddha, and therefore abstained from meat. One time he was seriously ill, the doctor who was called could not cure him. Then came a Chinese prisoner who offered to help treat Kartini. Kartini's father agreed. He was told to drink ashes from the offerings that were usually offered to small statues of Chinese gods. So he is considered the son of the ancestor of Santik-kong from Welahan. After drinking the ashes offered for the Buddha statue, Kartini was indeed healed. He was healed not because of a doctor, but by medicine from a Buddhist "shaman". Since then Kartini feels like a "child" of Buddha and never eats meat.

Pramoedya Ananta Toer wrote, "For Kartini all religions are the same, while the value of humans lies in their deeds to each other, namely the community." Kartini found and prioritized content over forms and the Shari'a, namely the glory of humans with their deeds to fellow humans as she reads in Multatuli's formulation: "The task of humans is to be human, not to be a god and also not to be a devil".

According to Kartini, "Help and support, love and love, that is the basic tone of all religions. If only this understanding is understood and fulfilled, religion will benefit humanity, as is the original meaning and divine meaning from it: grace." (p. 235). Previously Kartini had emphasized, "The real religion is mysticism and that religion can be embraced either as a Christian or as a Muslim, and so on." (p. 234)

Kartini and the Koran

In the book Finding History: Discourse on the Islamic Movement in Indonesia there is a chapter entitled 'The Influence of the Quran on Kartini's Struggle'. Kartini's views on Islam were highlighted positively. "He invited all Bumiputra women back to the path of Islam. Not only that, Kartini was determined to fight, to get God's grace, to be able to convince people of other religions to view Islam, a religion that deserves respect" (letter to Mrs. van Kol, 21 July 1902.)

According to Ahmad Mansur Suryanegara, Mrs. Van Kol tried to invite Kartini to convert to Christianity. However, this was rejected by the daughter of the Regent of Jepara. He even reminded Protestant zending to stop their Christianization movement. Do not invite Muslims to embrace Christianity.

For a long time Kartini had been restless because she was unable to love the Koran because the Koran was too holy, it should not be translated into any language. No one here knows Arabic. People here are taught to read the Koran, but what he reads he does not understand. Thus his confession of his blindness to the Koran to Stella Zeehandelaar (August 18, 1899). Kartini longed for the interpretation of the Koran to be studied.

How happy Kartini was after receiving an explanation of the contents of the Koran, as she described to EC Abendanon, "How stupid, we are stupid, we don't see, don't know, that all our lives there is a mountain of wealth beside us". He felt there was some kind of command from God to him, "Only now God wills to open your heart, give thanks!"

"Now we do not seek consolation in humans, we hold fast in His hand. So the pitch darkness became bright and the stormy wind became a breeze." The word, out of darkness, comes light, besides being sparked on August 17, 1902, it was also due to the influence of the light that illuminates the depths of his heart. Minazh zhulumati ilan nur This is Ahmad Mansur Suryanegara's interpretation.

Kartini Familiar with Christian Teachings

In the book written by Th. Sumartana acknowledged that Kartini was born and died as a Muslim (p. 67). But he has closeness to Christian teachings. What do you think about zending? In contrast to Ahmad Mansur Suryanegara's description, Th Sumartana sees it from another point of view. According to her, Kartini considered it dishonest when Zending fished in murky waters and propagated Christianity among the poor, sick and stupid Javanese, without first educating them, treating them and helping them out of poverty. According to Kartini, true faith and belief can only be owned by people who are truly conscious of choosing, and those who are adults (p. 47). So for Th Sumartana, the problem is not the problem of converting Muslims, as highlighted by many scholars.

Kartini describes that there is a close and intimate relationship between herself and her God. His closeness to God in turn obtained a certain picture taken from his own family life, namely the relationship between father and son. He himself was very close to his father, although in many cases they disagreed, this did not diminish the love and mutual respect between the two of them.

Therefore, when Mrs. van Kol introduced the phrase "God as Father", Kartini immediately greeted him with enthusiasm. The phrase is considered appropriate, as a spark of his own inner experience. Thus, it can be understood that in Kartini's letters the expression of God as a loving Father is spread here and there. In his letter to Mrs. van Kol on 20 August 1902, he wrote: "Mother is overjoyed… she is eager to meet Mrs. so that she can personally thank Mrs. for the miracle that Mrs. has created in her children; Madam has opened our hearts to receive Father Love Love!"

In another letter, Kartini wrote "Religion is meant to give blessings. To form a brotherhood among all God's creatures, white and brown. Regardless of rank, female or male, we all believe that we are the children of the One Father, God Almighty. !"

From Mrs. van Kol also Kartini learned to read the Bible and understand some of the theological principles of Christian teachings. In fact, it also took over some words that have a certain meaning in the story of the Bible, such as the Garden of Gethsemane, where Jesus prayed and suffered suffering.

In a letter to Mrs. van Kol, August 1901, Kartini said that the suffering of hell experienced by women was caused by Islamic teachings conveyed by religious teachers at that time. Islam seems to defend male egoism. Placing men in very comfortable relationships with women, while women must bear all the hardships. The Islamic way of marriage that prevailed at that time was considered unfair by Kartini. (p. 41).

It is not a sin, nor is it a disgrace; Islamic teachings allow men to marry four women at once. Even though this cannot be called a sin a thousand times according to Islamic law and teachings, I will forever consider it a sin. All actions that cause fellow human beings to suffer, I consider a sin. Sin is hurting other beings; human or animal. (p. 41)

Kaetini's harsh criticism of polygamy made her anti-Islam. "But that's not really the case," said Haji Agus Salim. "That voice should be a warning to us that our great debt and heavy burdens will heal the accident and reject the danger. To the marhumah who made that voice, he did not say reproach and insults, but prayed that God would forgive his lack of knowledge because of the perfection of his love for God. nation and kind." (p. 43).

St. Sunardi, a lecturer at Sanata Dharma University, Yogyakarta, reviewed the aspects of emancipation launched by Kartini which included institutional emancipation in the fields of education, family emancipation, language, and taste. Ginonjing is the favorite name of Kartini and her younger siblings which describes an uncertain inner experience. There was a gloomy atmosphere when Kartini chewed on the idea of ​​emancipation in Europe and compared it with the situation in Jepara at that time. "Whoever is chosen by fate to become a spiritual mother to give birth to a new one must suffer. It is the law of nature that whoever gives birth has to bear the pain of giving birth to a baby that we love very much."

It turned out that later Kartini did not study in the Netherlands. He accepted the Rembang Regent's application, who already had three wives and seven children. Kartini is an ordinary human being with all her limitations. However, the discourse about this one woman is still alive, both among adherents of religious beliefs, Islam, Protestantism, Catholicism, and communism, with various versions and various interests.

Kartini and the Theosophical Movement

In Ridwan Saidi's notes, the Dutch failed to invite Kartini to go to study in the Netherlands. Because they failed, they snuck into Kartini's life a Zionist cadre girl named Josephine Hartseen. Hartseen, according to Ridwan, is a Jewish family name.

Who played an important role in cementing Kartini's relationship with the Dutch elite? It was Christian Snouck Hurgronje who encouraged J.H Abendanon to give more attention to the Kartini brothers. Hurgronje is a friend of Abendanon who is considered by Kartini to understand matters of Islamic religious law. On Hurgronje's suggestion that Abendanon pay attention to the Kartini brothers, a meeting between Abendanon and Kartini arrived in Jepara.

As an orientalist, Ethical Political Movement activist, and adviser to the Dutch East Indies government, Snouck Hurgronje also paid attention to the children of other Javanese priyayi families. Hurgronje's role is to find children from prominent families to follow the European education system so that the assimilation process runs smoothly.

This step is exactly like what the Freemasonry movement had previously done through the institution "Dienaren van Indie" (Abdi Indies) in Batavia which recruited young people with talents and interests to obtain scholarships. Many cadres from "Dienaren van Indie" later became members of Theosophy and Freemasonry.

Kartini's letters to Mrs. Abendanon, the person who is considered the only person who can know about his inner life, and Kartini's other letters to European humanists of Jewish descent in the 1900s have very strong Theosophical nuances. As written in her letters, Kartini admits that there are people who say that she has unknowingly entered the realm of Theosophy thought.

In fact, Kartini admitted that she was introduced to belief through rituals to summon spirits, as was done by the Theosophy group. In addition, the spirit of Kartini's thoughts and struggles is also congruent with the thoughts of the Theosophy group. This is what later, many humanists who became close friends of Kartini were so attracted to this woman figure.

The end of Raden Adjeng Kartini's life

"Kyai, allow me to ask, what is the ruling if a person has knowledge but hides his knowledge?"

This question was asked by Kartini to Kyai Haji Muhammad Sholeh bin Umar, or better known as Kyai Sholeh Darat, when he visited the house of his uncle Prince Ario Hadiningrat, Regent of Demak. At that time, a special monthly recitation for family members was taking place and Kartini joined in listening with the other raden ayu from behind the veil. Interested in the recitation material on Al-Fatihah's interpretation, after finishing Kartini urged her uncle to be willing to accompany her to meet the Kyai.

Stunned to hear Kartini's question, Kyai asked back,

"Why did Raden Ajeng ask that?"

"Kyai, this is the first time in my life that I have understood the meaning and significance of the first surah (Al-Fatihah), and the mother of the Qur'an whose contents are so beautiful that it shakes my heart. After all, why have our scholars strictly forbade the translation and interpretation of the Qur'an in Javanese. Isn't the Qur'an the book of leaders for a happy and prosperous life for humans?"

The young Kartini, who at that time studied Islam from a Koran teacher, had long been dissatisfied with the teacher's way of teaching because it was dogmatic and indoctrinating. Although her grandfather Kyai Haji Madirono and her grandmother Nyai Haji Aminah from her mother's line, M. A. Ngasirah were a couple of religious teachers, Kartini felt that she could not love her religion. How not? He was only taught how to read and memorize the Qur'an and how to pray, but was not taught the translation, let alone the interpretation. At that time the Dutch colonialists did allow people to study the Qur'an as long as it was not translated.

Intrigued by this criticism, Kyai Sholeh Darat then translated the Qur'an into Javanese and wrote it in a book entitled Faidhir Rahman Fit Tafsiril Quran, the first volume consisting of 13 chapters, starting from Surah Al-Fatihah to Surah Ibrahim. The book was presented to Ibu Kartini when she married R. M Joyodiningrat, Regent of Rembang on November 12, 1903.

Kyai Sholeh Darat suddenly died on December 18, 1903 when he had just translated one volume. However, from this seemingly limited Divine information, it was enough to open Ibu Kartini's mind about Islam and its teachings.

One of the things that made a deep impression on him was when he read the interpretation of Surah Al-Baqarah. That's where his words in Dutch came from, Door Duisternis Tot Licht. The phrase is actually a Dutch translation of a passage from Allah's Word Subhanahu wa Ta'ala, namely Minadz Dzulumaati Ilan Nuur, which is contained in Surah Al-Baqarah verse 257. By Armijn Pane, the expression was translated into Malay or Indonesian as After Dark Comes Light. In fact, if it departs from the passage of the word of Allah Subhanahu wa Ta'ala, it is more accurately interpreted as From Darkness to Light, which can be interpreted as "from undirected thoughts to thoughts based on the guidance of Faith and Islam".

The excerpt of the words of Allah Subhanahu wa Ta'ala in Surah Al-Baqarah verse 257 is actually to describe the mental condition of a person who is guided by Faith and Islam, where he gets very clear information and enters his heart about the ultimate truth from his Lord. This condition was experienced by Ibu Kartini towards the end of her life.

Therefore, the author divides the life journey of Mrs. Kartini who experienced enlightenment in two phases, namely the pre and post-phase phases of getting guidance. The moment of change was when he attended the Qur'anic interpretation lecture given by Kyai Sholeh Darat.

In the first phase, namely the pre-guidance phase, Ibu Kartini received enlightenment about the need to break local customs, both behavior that privileges noble descent over the descendants of ordinary people and curbs women's rights in general. According to him, every human being is equal and they deserve the same treatment. As for women, they have the right, for example, to get a school education, the right to go out of the house, the right to choose a husband. But on the other hand, Kartini also tried to avoid the influence of Western culture, although she also admitted that she needed to learn from the West because she was more advanced in the fields of education and science. In this phase, Ibu Kartini also submitted criticisms and suggestions to the Dutch East Indies Government.

In the second phase, namely during and after receiving guidance, he received enlightenment about his religion, namely Islam. That Islam, if its teachings are followed correctly in accordance with the Qur'an, turns out to bring a better life and has a good image in the eyes of people of other religions. Kartini's mother wrote in her letters, that she invited all Bumiputra women to return to the path of Islam. Not only that, Kartini was determined to fight for God's grace, so she could convince other people to see Islam as a religion that deserves respect.

"Hopefully we will get the grace, we can work to make people of other religions view Islam as worthy of being liked" [Kartini's letter to Mrs. Van Kol, July 21, 1902].

In the climax, this guidance made her able to formulate the importance of education for women, not to compete with men as most feminist and emancipation fighters believe, but to be better able to carry out their duties as mothers. Ibu Kartini wrote: "We are here asking for efforts to teach and educate girls, not once in a while because we want these girls to be rivals for men in their struggle for life. But because we believe in their enormous influence on women, so that women are more capable of carrying out their duties, obligations that nature itself has placed in her hands: to be mothers, the first educators of humans." [Kartini's letter to Prof. Anton and Mrs, October 4, 1902].

His thoughts have changed when compared to the phase before the guidance, which prioritized the desire to be free, independent, and independent. Ibu Kartini wrote: "If only I was a child when the words "Emancipation" had no sound, it did not mean anything to my ears anymore, essays and books about the awakening of the daughters were still far from wishful thinking, but at that time it had become a reality. living in my heart a desire that is getting stronger and stronger, is the desire to be free, to be free, to be independent." [Kartini's letter to Miss Zeehandelaar, May 25, 1899].

Not only that, this nur guidance can also cause a change in his attitude towards the West, which was previously considered the best society and can be used as an example. Kartini's mother wrote, "It's past time, we used to think that European society was really the best, peerless. I'm sorry, but do you yourself think that European society is perfect? ​​Can you deny that behind the things that beautiful in mother's society there are many things that are not at all worthy of being called civilization?" [Kartini's letter to Mrs. Abendanon, 27 October 1902].

And more importantly, he became aware of the covert Christianization efforts carried out by his friends. Ibu Kartini wrote, "What do you think about Zending, if you intend to do good to the Javanese people solely on the basis of love, not in the context of Christianity?… For Muslims, giving up their own beliefs to embrace another religion is the greatest sin. In short, it's okay to do Zending, but don't Christianize people. Is it possible to do that?" [Kartini's letter to E. E. Abendanon, January 31, 1903].

Allah Subhanahu wa Ta`ala is Most Willing by outlining the life of Mrs. Kartini, which is quite short, 25 years, which is four days after giving birth to her son, R. M. Soesalit. He also predestined that Kyai Sholeh Darat's life would not be long enough to complete a book on the interpretation of the Qur'an in his Javanese language, so that the information regarding the Qur'an that Kartini received was still limited. "Humans are trying, Allah is the one who decides" [Kartini's letter to Mrs. Ovink Soer, October 1900].

But actually it is enough to give an idea of ​​what Ibu Kartini's vision is as a Muslim figure, especially in the final stages of her life, namely during and after the guidance phase. It is also enough for us to understand why she finally felt sincere as the fourth wife of the Rembang Regent, who later supported all of her struggles for the ideals of education for women, namely by establishing a women's school in Rembang Regency. Kartini wrote of her husband, "I would do much more for this nation if I were beside a capable man, whom I respect, who loves the lowly people as much as I do. More, I said, than we could possibly comprehend. try as a woman who stands alone." ? [After Darkness Comes Light, p. 187].

And that is also enough for us to imagine, that (hopefully) Ibu Kartini died in a state of husnul khotimah, after previously being tossed around by various thoughts of her friends, and although many people review her collection of writings from various perspectives and religions.

However, what is also very important for us Muslim women for the next generation is his implicit messages to return to his nature and always adhere to the Qur'an (and Hadith). Al-Qurâ'an must always be read, studied, memorized, understood its meaning, and practiced, in order to truly leave the darkness into the light. Her invitation is more basic and certainly more useful than putting forward issues of feminism and gender equality, for example, which are basically Western concepts. After all, the attitude that believed that something from the West was the best, was actually being challenged by Kartini herself.

Allah the Most Wise sent down the Qur'an, in which one of His wills is precisely to elevate the dignity of women. Basically, the women's emancipation movement in the history of human civilization was actually pioneered by the treatise brought by the Prophet Muhammad Shalallaahu Alaihi wa Sallam.

Until here, let us reflect again, have we all followed the message and example of Ibu Kartini?

"I really want to use the highest title, namely Servant of Allah". (Kartini's letter to Mrs. Abendanon, dated August 1, 1903)