The Realization of Islamic Politics of the Dutch East Indies Governmentand Its Effect on Islam (XIX-XX Century)

In the era of Dutch colonialism in the XIX-XX centuries, the political legal policies applied had the aim of maintaining imperialism in Indonesia by abolishing Islamic law and prioritizing customary and Western law. This paper aims to find out the realization of Islamic politics in the Dutch administration and its influence on Islam. This research uses the historical method which consists of four stages, namely: heuristics, criticism, interpretation and historiography. Based on the results of the study, it is concluded that there are three pillars of Snouck Hurgronje's Islamic politics used by the Dutch government when expanding Indonesia, namely; 1) religious field, 2) social and community fields, 3) politics. In realizing this Islamic politics, the Dutch initially gave space to Muslims in applying their teachings. Then, gradually the Dutch politicized Muslim law to help the colonization process. Various methods were carried out such as making it difficult for Muslims to perform the hajj pilgrimage, conducting teacher ordinances and supervision ordinances for Islamic education and anticipating all Muslim activities that were indicated by fanatical movements such as Pan Islam and Tarekat.


INTRODUCTION
In the Dutch colonial era, the political legal policies implemented had the main objective of perpetuating its power and imperialism towards Indonesia, which at that time was referred to as the Dutch East Indies.When the Dutch tried to occupy Indonesia they had their own The Realization of Islamic Politics of the Dutch East Indies…, Samsul Bahri Hasibuan, et.al, 393-408 DOI: 10.24127/hj.v11i2.8437difficulties because at that time the majority of Indonesian people had embraced Islam.This phenomenon made the Dutch have to have a strategy, especially knowledge about Islam, in order to integrate and deal with Indonesian society.In the early stages of their colonization, because the Dutch still did not have the right knowledge about Islam, they took a safe attitude by not interfering with everything related to Islam, because it was feared that it would cause a rebellion by people who were fanatical about Islam (Suminto, 1985).Thus, the Dutch government at that time did not have the ability to take the initiative in reading the needs of the problems of Muslims in Indonesia.The Dutch were reluctant to help provide funds in the construction of mosques because they still did not understand Islam and the social system in Islam.
However, because it did not have clear boundaries, the Dutch were not consistent in not interfering in the affairs of Muslims.The basic step that the Dutch took was through a bamboo divide policy by contradicting between customary law, Islamic law and Western law (Iqbal, 2012).
In this case, the Dutch gradually began to get rid of Islamic law in favor of customary law and Western law.For example, the pilgrimage to Mecca by Muslims was restricted by the Dutch as a sign of concern for the spread of agitation and rebellion in Indonesia (Benda, 1980).
In the field of Islamic education, the policies carried out by the Dutch in the colonialization era greatly influenced the style of society (Wulandari et al., 2023).
The reason is that education aims to serve the interests of the Netherlands.In other terms, the world of education was formed in order to produce people who were used as tools to strengthen the position of the Netherlands and to help maintain political and economic power (Setiawan, 2023).(Suminto, 1985).eyewitnesses to historical events (Dudung, 1999).The secondary sources included in the scope of this research include books, journals and internet sources.

RESULTS AND DISCUSSION
The  the aim was to maintain security and order and preserve their power in Indonesia (Suminto, 1985).

Realization of Social, Cultural and Community Policies
The arrival of the Dutch to the archipelago caused several negative polemics.It was proven that their power over the Dutch East Indies gave birth to social stratification, namely the emergence of Indies society fell on the line of social differences in the form of stratified classes (Soerjono, 1982).
The presence of private schools posed a serious threat to the Dutch East Indies government.So the preventive step taken by the Dutch was to issue the latest regulations so that institutions that organize the education system first report data, objectives, methods, curriculum and where learning is held.This was to make it easier for the Dutch to monitor any suspicious movements that could hamper the colonialism system.

Islamic Political Policy on Islam
It can be said that the Islamic revival movement initially had no significant connection with the Dutch population.The traditional leaders also had no intention of giving their tribal teachings to foreigners (Rusli, 1981).The same thing happened to the Dutch Indies people who had no attachment to indigenous educators (Sanusi, 2018).However, this changed after Snouck Hurgronje's thoughts were Islam.This is a phenomenon inherited from Snouck Hurgronje's Islamic politics.
For, Islam as a religion had to be separated from political doctrine in order to conform to the principles of the worldview that also shaped Indonesian modernist Islamic thought. In First, Snouck Hurgronje wanted to create a society of indigenous elites who were obedient and subservient to the Dutch and able to work together to reduce the budget and control the Islamic fanaticism movement as a model of good behavior to inspire the lower classes.Meanwhile, Iden Brur and General Van Heutsz supported basic and practical education by using local languages as the language of instruction in native schools.The threat faced by the Dutch from the people of the Dutch East Indies or now called Indonesia was finally recognized through the intelligence of Snouck Horgronje.Snouck mentioned that Islam as a political doctrine was the real enemy of colonialism, not Islam as a religion.Through Snouck's thoughts and knowledge, the Dutch firmly and clearly made a policy towards Islam that referred to the three pillars of Islamic politics, namely: First, in the religious field (worship), Muslims are given the freedom to carry out religious rituals as long as they do not come into contact with and interfere with the existence of Dutch power.Second, the social and community fields became a forum for the Dutch to foster the love of the Dutch East Indies Government for them through various customs and habits that apply and contribute to getting positive legitimacy.Third, politics.The Dutch closely monitored any activities that gave birth to resistance movements such as pan-Islamic political fanaticism The research in this article uses historical research methods.The process of historical research methods is to collect, test and critically analyze relics of the past by trying to synthesize from reliable sources.In order for the research results to be accurate, the relevant method to be used in this research is the historical research method which includes four stages namely; heuristics, criticism, interpretation, and historiography.Heuristics is the collection of data or objects originating from a past time or era which can be in the form of relevant written or oral materials.The Heuristic stage in this research begins with reading a lot of bibliography related to the research topic, then the author filters out relevant data or history.The next stage that the author does is criticism.Criticism is the process of verifying historical information that has been obtained (Dudung, 1999).After criticizing, the author conducts interpretation, namely drawing conclusions from the data that has been obtained.Then the results of the interpretation various sources and then arranged into a single unit.The last stage is historiography, this step is a historical method used by the author in the preparation of a written work containing a series of accurate historical facts arranged in narrative form.The types of sources that are the basis for preparing this research consist of four sources, namely: written sources, oral sources, historical relics and quantitative sources.Based on the type of source, the presentation in this study uses written sources or secondary sources, which are sources that do not include or come from regulations that were detrimental to Muslims regarding religious freedom.Under tragic conditions, Muslims departed for the Hajj using minimal means, the fleet that transported them to perform the Hajj was the Kongsi Tiga boat.This boat was a merchant ship provided by the Dutch for trade logistics purposes.In fact, the conditions in which the pilgrims rested were like a ship carrying livestock(Depag, 2013).The reason the Dutch East Indies government did not prohibit the Hajj ritual was as a form of political interest so that Muslims remained well intertwined and avoided negative impacts on their existence in the archipelago.However, over time the Dutch East Indies government felt threatened by the implementation of the Hajj ritual.who would perform the hajj returned to the fore.This fact opened a new page that the Dutch experienced degradation of the existence of Muslims who returned to their homeland after performing the Hajj ritual.Because the Dutch East Indies government felt a change in Muslims, such as the emergence of a rebellion movement against some of their policies and behavior in the archipelago.The Dutch East Indies government's policy of tightening the implementation of the Hajj began to be realized in 1825.On this occasion, Muslims had to face the reality of the high cost of the hajj from the nominal amount that should be paid.This was a policy of the Dutch East Indies Government so that there would be fewer Muslims going on the Hajj.In the following period, policies and tightening of the implementation of the Hajj continued to be intensified.One of them was the Dutch East Indies government issued a new regulation in 1859.At this moment, Muslims who had returned from the holy land from Mecca had to take the Hajj exam after arriving in the country.One of the things that was tightened for Muslims was that they had to be able to show that they had visited Mecca.For Muslims who passed the Hajj exam, with the policy of the Dutch Government, they had to wear special Hajj clothes, such as robes, white turbans or white skullcaps.In addition, they will also be given a Hajj gelan as a sign that they have performed the rituals of the Hajj pilgrimage.Based on this, in theory the Dutch government seemed not to want to interfere in the affairs of all religions, but in reality the Dutch government seemed unable to maintain control and supervision of the various oblique turmoil that arose around the colony.Various ordinances and policies issued by the Dutch Government were still unable to stem the birth of movements that would endanger their existence.The Dutch East Indies government did this, because they were not completely neutral in all religions, fight back so that the Dutch colonial power area remains under control.However, in the next period the education organized by the Dutch East Indies Government actually threatened their existence.The education that had been built turned out to be a worry like dynamite that would destroy so that it could turn into resistance to colonialization.Based on this fact, the education association in the following year was further emphasized by the Dutch East Indies Government by conducting special supervision on educational institutions, especially those based on Islam (Ricklefs, M, 2007).
figures who were able to trigger the spirit of struggle to fight injustice committed by the colonials.Therefore, the Tarekat movement received special attention from the Dutch East Indies Government(Suminto, 1985).Several events occurred within the scope of Islamic movements such as in 1885 called the Cianjur-Sukabumi event, then in 1888 the movement occurred in Cilegon-Banten and finally in 1919 the movement in Garut.Although the actual movements that occurred were not entirely based on the tarekat movement.However, the level of concern that had been embedded in colonial thinking about Tarekat became a fight for religious freedom, especially Islam, and defend the rights of religious rituals.But in essence, Snouck had a special mission to paralyze the legal and political order of Muslims.Snouck's depoliticization and delegitimization of politics and law occurs until now, which ultimately makes certain circles affected and avoid Islamic law and separate Islam from politics (Saidin, 2019).In addition to separating religious activities from the political stage, Muslims were also excluded from colonialization political activities in Indonesia.Muslim religious activities were suppressed and controlled by the Dutch Government.In the same way, Islamic legal products were regulated, selected and made according to colonial wishes.Thus the term Colonial Islam was born, which must be loyal to the Dutch Government.The religious activities of colonial religious politics were to observe, discipline and to control internal Muslims.The influence of Dutch East Indies Islamic politics is getting stronger and reducing the power of Indonesian

First
people to embrace Islam when compared to other religions.This was proven when the presence of the West in the colonial era brought Christianity to be introduced to the archipelago, especially the Sundanese enclave.However, the Sundanese people's response seemed uninterested and even uninterested in the teachings brought by the Western colonials.In addition to Ekadjati's work on the response of Sundanese people in religion, it is also supported by J. Verhoeven, a Dutch missionary, after conducting a comparative analysis between Sundanese and Javanese people.From the results of the analysis conducted by Verhoeven, it was found that the Javanese people were less devout in terms of religion.However, Javanese people are so tenacious and diligent in matters of work.While the Sundanese have a different character, in terms of work they have a level of laziness compared to the Javanese.However, they are a strong and devout society in terms of religion.Even an indication of their devotion to Islam can be seen from the enthusiasm of the Sundanese community in carrying out the pilgrimage to Mecca with the title of the largest group among several other regions.In fact, this phenomenon according to Gijsman is an indicator that Islam is not just a has fused and ingrained in their souls and daily behavior.In fact, Christianization in the Sundanese enclave according to Dutch missionaries was ineffective and even failed miserably (Chaedar, 2009).CONCLUSION Based on the description of Islamic politics carried out by the Dutch East Indies Government in the archipelago, there are several important events, especially related to policies that lead to religious, social and political.The first political step taken by the Dutch in the archipelago was a neutral policy towards all religions, especially Islam, for example; Muslims in the archipelago were allowed to carry out religious worship rituals in accordance with the sharia adopted, even upholding and supporting the Islamic legal system and customary law of the archipelago.However, in reality, they clashed Islamic law, customary law and Western law because the Dutch East Indies Government wanted a law that could maintain power in its colony.Snouck Hurgronje's thought that customary law is the prevailing law in the archipelago while Islamic law is a foreign legal product.So then this phenomenon was utilized by the Dutch colonials to pit the law and enter several points of Western law into the archipelago.There are three pillars of Snouck Hurgronje's Islamic politics used by the Dutch government when expanding Indonesia, namely; First, the religious field (worship), Second, the social and community fields, Third, politics.In 1885, the Dutch East Indies government issued their policy on religious neutrality which was contained in the 119th paragraph of 1885.The article stated that the Dutch East Indies government declared freedom of religion and neutrality in religious affairs as long as it did not take actions that disturbed security and order.However, the Dutch government has a tendency to be inconsistent with its policies.This means that the policies given to the Indonesian people are not fully given.One of them is the Islamic religion which makes it difficult to perform the hajj pilgrimage.Furthermore, in the realization of the political field of association, the Dutch government launched its political tactics by providing opportunities for indigenous people to go to school but only among the nobility, and the material taught was only related to Western education.The Dutch also carried out a teacher ordinance and a supervision ordinance on Islamic education to limit the indigenous people to education.Finally, namely the realization of the political field, the preventive steps taken by the Dutch East Indies Government to maintain the security of its colonialization area were to crack down hard and firmly on all forms of movement that were considered to threaten its existence, one of the movements that was always watched out for and not tolerated was fanatical movements from among Muslims, such as Pan Islam and the tarekat movement.The Realization of Islamic Politics of the Dutch East Indies…, Samsul BahriHasibuan, et.al, 393-408   DOI: 10.24127/hj.v11i2.8437