Islamic Policy of the Dutch East Indies Colonial Government in Madura in the First Quarter of the 20th Century

Iswahyudi Iswahyudi

doi:10.30560/hssr.v4n1p1

Abstract

At first the Dutch East Indies government policy towards Islam was wrong, because Islam in the Dutch East Indies was considered a strict religion like the hierarchical priesthood and the pope in Christianity where there was a high relationship of loyalty to the Turkish caliph, so that Islam was considered a formidable enemy. Starting with the implementation of a massive policy by the Dutch East Indies government to suppress Muslims, for example, one of them was in terms of limiting and heavier the regulations for the implementation of the pilgrimage, but in reality, regardless of the obstacles, the frequency of going on hajj was still high. Awareness of the mistakes in political policy towards Islam, the figure of Cristian Snouck Hurgronje, one of the supporters of ethical currents in the Netherlands, appeared, submitting a letter to the minister of the colonies on June 2, 1889 to participate in solving problems in the Dutch East Indies. In this case Snouk Hurgronje was the main advisor and was assisted by advisers consisting of one for Arab affairs and two experts in regional languages in the Dutch East Indies. Based on Snouck Hurgronje's advice, the Dutch colonial government distinguished between Islam in the meaning of worship and Islam as a social, social and political force. This policy towards Islam is divided into three categories, namely the socio-religious field, the socio-cultural sector, and the socio-political sector.

Highlights

Something that became the core discourse in the history of the colonial period, especially in the Dutch East Indies, was the significant relationship between the expansion of colonial countries and pan-Islamism
It can be said that since the second half of the 19th century the Dutch government showed suspicion of Muslim clerics who were considered to be the instigators of various rebellions in various parts of the Dutch East Indies. This is because the traditional rulers have experienced a decline, so that the people who usually live in rural areas present new, trusted leaders, namely the kyai and hajj
The important position of Islam in people's life which is identified with nativity is to serve as the strongest expression to express loyalty to the homeland in opposing foreign invaders. This was natural if the colonial government was very suspicious of Islam and treated them namely that Islam was seen as a threat to security and order policies, and to the future of the continuation of occupation and occupation in the Dutch East Indies

Summary

Introduction

Something that became the core discourse in the history of the colonial period, especially in the Dutch East Indies, was the significant relationship between the expansion of colonial countries and pan-Islamism. With the strengthening of the community every year to go on the pilgrimage and placing Mecca as the center of Islam, it influences the context of opposing something that is considered infidels They opposed the authority and leadership of the traditional indigenous elite, and the colonial government, which felt the need to continue to observe the actions of these new leaders The important position of Islam in people's life which is identified with nativity is to serve as the strongest expression to express loyalty to the homeland in opposing foreign invaders This was natural if the colonial government was very suspicious of Islam and treated them namely that Islam was seen as a threat to security and order policies (rust end order), and to the future of the continuation of occupation and occupation in the Dutch East Indies

Research Methods

Colonial Government Islamic Policies in Madura

Solidarity for Hajj in Madura

Development of Population Education and Islamic Scholarship

Findings

Conclusion