Snouck Hurgronje Research Articles

THE APPLICATION OF ISLAMIC LAW AT THE COLONIAL AGE AND IT'S IMPLICATION FOR THE INDONESIAN RELIGIOUS JUSTICE SYSTEM

The enactment of Islamic law during colonialism was marked by the thought of Sayyid Usman, a historical figure who had a great interest in the study of Islamic law in Indonesia during the Dutch East Indies colonization. As a scholar, he has special attention to the continuity of Islamic law in Indonesia, especially regarding Islamic family law, which at that time had been widely practiced by people to replace customary law. In addition, he also contributed a lot of thoughts in the context of enforcing Islamic law by organizing religious justice institutions and compiling Islamic family law. Formally the institutions of religious justice, especially in Java and Madura, were only formed by the Dutch East Indies government in 1882, through the Staatsblad 1882 No. 152. This formation is at once a measure of the reorganization of religious justice institutions, namely by establishing new religious courts in addition to each landraad (the same court) with the same legal area, on average as large as the district. It's just that if before the religious court was independent, then with this reorganization the power to carry out the verdict was handed over to landraad. K.F. Holle, L.W.C. Van den Berg, and Snouck Hurgronje, these three Dutch people were very influential in the birth of the theory of the enactment of Islamic law in Indonesia, L.W.C. Van den Berg is one of the initiators of the theory of receptio in complexu, which states that "for Muslims full Islamic law applies because he has embraced Islam even though there are still deviations in its implementation. Next to L.W.C. Van den Berg carries the theory of receptio in complexu, and Snouck Hurgronje as the originator of receptie theory, which states that for indigenous people basically customary law applies, and Islamic law applies to indigenous people if Islamic legal norms have been accepted by society as customary law.

Useful Knowledge: Snouck Hurgronje and Islamic Insurgency in Aceh

Christiaan Snouck Hurgronje (1858-1936), a Dutch scholar of Islam, served as a “military anthropologist” during the Aceh war in the Dutch East Indies. The Acehnese fighters viewed their anti-colonial struggle against the Dutch as a jihad, construing themselves religious martyrs fighting “infidel invaders,” and carrying out suicide attacks with a machete or dagger. To combat this insurgency Snouck Hurgronje, one of the first Westerners to visit Mecca and author of many books on Islam, developed the so-called “Aceh method,” which became the basis of modern Dutch counterinsurgency strategy. This article addresses the question: what can we learn from the life and times of Snouck Hurgronje?

Peran Snouck Hurgronje dalam Merancang Sistem Pendidikan Sekuler di Indonesia dan Dampaknya bagi Kaum Pribumi Islam

The secular education system is an education system that separates explicitly between religion and science. Indigenous Indonesians began to recognize the secular education system from the Netherlands at the beginning of the 20th century. Through critical historical methods found: 1) The teachings of jihad in Islam played an important role in encouraging natives to fight in the Netherlands. 2) The teachings of jihad in Islam have made the Netherlands traumatized by indigenous resistance. While the Dutch themselves still want to continue to colonize the natives. 3) How to distance the teachings of Islamic Jihad from the natives is the great homework of Dutch so that the Dutch can still colonize Indonesia? 4) Snouck Hurgronje is a Leiden scientist who managed to provide solutions to the Netherlands. 5) Implementing a secular education system is the solution given by Snouck to the Netherlands. 6) Through the secular education system, the Dutch did succeed in ali.enating the minds of the natives from Islam. 7) The secular education system succeeded in building new beliefs for indigenous children. Their new belief is that the presence of Islam in Indonesia has made Indonesia suffer a setback. 8) They provide a solution, that if the Indonesian people want to achieve progress, then the Indonesian people must ignore religion and focus on developing secular science as the main means of advancing Indonesia in the future.

Egalitarianisme Gayo Sebuah Inisiatif Antropologi Sosial dan Etnografi Politik

Gayo is the second largest ethnic groups in Aceh, which is most misunderstood. Actually, Aceh has consisted nine ethnics, including one smallest ethnic that has been founded several years ago, named “Haloban” in Pulau Banyak, Singkil Regency. This arcticle shows the distinctive characters and culture of Gayo people. They were not only inhabiting in area “Gayo continent” such as Central Aceh, Bener Meriah, Gayo Lues Regency, but also Southeast Aceh (Alas), East Aceh (Lokop) Aceh Tamiang (Kalul), and Southwest Aceh Regency (Lhok Gayo). This article uses an ethnographic approach on the condition of culture, art, and history in Gayo landschape. In the long history of the Gayo people, Islam has become a value that has penetrated the joints of the socio-cultural life of its people. This situation is quitely different with Aceh east and west coastal. That happened because the Gayo people had faced challenges to live diverse, so that it influenced the appreciation of their Islamic life. in the religious practice, the Gayo people pay more attention for the esoteric values perspective rather than the exoteric perspective. This is the rich account of a muslim society in highland Gayo, that has been a long debate among themselves ideas of what Islam is and should be as it pertains to all areas of their lives, from work, arts performance, and worship. Many previous anthropological studies, like Snouck Hurgronje works have concentrated on the purely local aspects of culture and the tension between the local and universal in everyday life of Gayo people.

Rereading Christiaan Snouck Hurgronje: His Islam, Marriage and Indo-European Descents in the Early Twentieth-Century Priangan

<span>This study focuses on a controversial issue about Christiaan Snouck Hurgronje’s family that was left in the Dutch East Indies in the early twentieth century. The issue sparked a debate among scholars in the 1980s. The debate was concerned with the Dutch government's denial of Hurgronje’s marriage to an Indigenous woman as it was intended to maintain his good reputation. As a matter of fact, the colonial government forbids the marriage of European people with Indigenous women because it would tarnish their status and make it difficult in their careers. This study is meant as a follow-up of van Koningsveld's findings about Hurgronje’s wife and children in Priangan. Here the writer uses a historical analysis of the letters written by Hasan Mustapa to Hurgronje (Cod. Or. 8952). He argues that Hurgronje's history needs to be read in his position as a colonial official who may be worried about rules set by the colonial government. This study shows that Hurgronje cannot be considered completely irresponsible to his Indo-European family in the Dutch East Indies. In fact, he continued to monitor the condition of his family through regular correspondence with Hasan Mustapa, his close friend in the Dutch East Indies. This study is important in a sense that it is expected to be able to rectify the confusion over the issue of Hurgronje's morality towards his family. It offers another perspective of the history of colonialism dealing with interracial relation between Indigenous women, and their offspring, and European men amid the rise of the issue of <em>Nyai</em> and concubinage in the Dutch East Indies.</span>

A Military Anthropologist Looks at Islamic Insurgency in Aceh

Christiaan Snouck Hurgronje (1858-1936), a Dutch scholar of Islam, served as a “military anthropologist” in during the Aceh war in the Dutch East Indies. The Acehnese fighters viewed their anti-colonial struggle against the Dutch as a jihad, construing themselves religious martyrs fighting “infidel invaders,” and carrying out suicide attacks with a machete or dagger. To combat this insurgency Snouck Hurgronje, one of the first Westerners to visit Mecca and author of many books on Islam, developed the so-called “Aceh method,” which became the basis of modern Dutch counterinsurgency strategy. This article addresses the question: what can we learn from the life and times of Snouck Hurgronje?

Written in Wax


 
 
 Islamic law employs a classification of acts that divides each into one of five categories (al-aḥkām al-khamsa), ranging from forbidden to obligatory. When the phonograph became a popular instrument at the end of the nineteenth century, the use of this new machine, which reproduced both the Quran being recited and the song of an unknown woman, had to be categorized. The present article presents the edition for the first time, with translation and analysis, of a fatwa on the permissibility of the phonograph, issued in 1908 by the Meccan scholar ʿAbdallāh Muḥammad Ṣāliḥ al-Zawāwī (d. 1924). Fatwas on phonography by the Indonesian scholar Sayyid ʿUthmān (d. 1914) and the later shaykh al-Azhar Muḥammad Bakhīt al-Muṭīʿī (d. 1935) are also analyzed. Two European scholars who recorded Quranic phonography are paid attention as well: Christiaan Snouck Hurgronje (d. 1936) and Gotthelf Bergsträsser (d. 1933). Their involvement with Quranic sound recording is placed within its historical context. Finally, a short impression is given of what survives of these early recordings.
 
 

SENTRALISASI ISLAM MARJINAL

This paper aims to provide an understanding of the marginalization and centralization of Malay-Nusantara Islam and the characters who talk about it. The method used is the historical method. Marjinalization of Malay-Nusantara Islam is an attempt to see Islam in Malay-Nusantara has nothing to do with Islam in the region of the Arab World. This means that Islam in Malay-Nusantara stands alone, has nothing to do with Islam in other regions, especially Islam in the Arab world and not part of the Islamic world as a whole. Among the characters who talked about it: Landon, van Leur, Winsted, de Graaf, Snouck Hurgronje, Clifford Geertz, and Ricklefs. While the centralization of Malay-Nusantara Islam is an effort to see Islam in Malay-Nusantara as a unity that can not be separated with other areas, especially with Islam in the Arab world. It means Islam in Malay-Nusantara is part of the Islamic world as a whole. Among the characters who talk about it: S. M. N. Alatas, Hussein Alatas, Nikkie R. Keddie, William R. Roff, Anthony Reid, Anthony H. Johns and Milner, and Azyumardi Azra.

SAYYID USMAN DAN PANDANGAN KONTROVERSIALNYA TENTANG PEMERINTAH KOLONIAL BELANDA

Abstract The text is about the figure of Sayyid Usman who be a Betawi mufti and lived in the Dutch East Indies colonial times. The figure is a very influential person in his day, because his works can be printed in a very large amount with lithographic printing machine technology that he pioneered in Nusantara. Due to its very brilliant prestige, the colonial officials in Batavia also glanced at it. Not how long, Sayyid Usman was lined up to partner Christian Snouck Hurgronje as a colonial advisor. This study uses a sociological and an intellectual biographical approach. The use of the sociological approach aims to unveil all the motivations and purposes of Sayyid Usman's highly controversial ideas as opposed to the plurality of ideas that are present in that era. While the intellectual biographical approach has the purpose to reveal the various realities of life of the subject being studied, along with the influence it receives so that it becomes the thinking model in his mind. From the description, it is known that what was taught by Shaykh Al Misri (his grandfather) as a child is very influential on the development of Sayyid Usman's thought, including in view of colonial rule. His controversial ideas include supporting the status quo of the occupation of whites (Dutch East Indies) in the Indonesia . Keywords: mufti, ulama, colonial advisor, thought, controversial

MENELUSURI JEJAK DAN KIPRAH KIAI KHOLIL AL-BANGKALANI

Kiai Kholil is a scholar of international scale and a pivot of power for the synergy of the scholars network of santri. Specifically, in the land of Madura and Tapal Kuda ranging from Situbondo, Banyuwangi, Probolinggo and Bondowoso with the network of Pesantren Sidogiri Pasuruan and Talangsari Jember. By this coordination he succeeded to gather those social groups through the Sabilillah-Hizbullah laskar which also connected the kinship line of his predecessors. He was able to capture the hidden potentials behind the land and Madurese community, as Snouck Hurgronje had assessed as central to the network of scholars of santri in Java. This paper intends to trace the life of Kiai Kholil Al-Bangkalani as one of the influential clerics of his time. The influence was built not only by the kinship line it possesses, but also pioneered with great soul and expertise in various sciences and studies of social religious fields of society. His thoughts were contained in a number of works that continue to adorn the treasury of science from the past until today. Keywords: Thought, Madurese, Ulama, Kiai Kholil

PENERAPAN SYARIAT ISLAM DALAM LINTASAN SEJARAH DAN HUKUM POSITIF DI INDONESIA

Indonesia is a country that provides the widest opportunity for its citizens to embrace and run the religious syariat.Sebagai country with the largest Muslim population in the world, it is proper that the Muslim population dream of the realization of the application of Islamic Shari’ah in all joints of life. Application of Islamic Shari’a partially in every region of archipelago ever occurred during the reign of the empire. Reflecting on past successes, the same effort con- tinues in various phases of the history of the Indonesian nation from the era of independence to the Reformation era. Recorded various theories ever made by the legal experts with regard to the existence of Islamic Sharia in the country. Starting from the theory of ReceptieinComplexu by van den Berg, followed by Receptie and Receptie Exit theory, each of which was initiated by Snouck Hurgronje and Hazairin, to the theory of Receptiea Contrario which was born from the thought of Sajuti Thalib, including and Existence theory which became the concept of Islamic law enforcement in in the legal system of Indonesia. The latter theory is constantly being used in legitimizing the application of Islamic Sharia in Indonesia. Through the structural and cultural approach coupled with the use of its supporting factors, there is still hope for Muslims to realize his ideals. Issuance of Regional Regulations with nuances of Islam is a tendency that is done by every region that envisions the enforcement of Islamic Shari’a. However, such structural approaches still have prob- lems which require a law that can be specifically used as the basis for ensuring that Islamic Shari’a law can be applied

Jihad and Islam in World War 1: Studies on the Ottoman Jihad on the Centenary of Snouck Hurgronje’s ‘Holy War Made in Germany’ Edited by Erik-Jan Zürcher

Jihad and Islam in World War 1: Studies on the Ottoman Jihad on the Centenary of Snouck Hurgronje’s ‘Holy War Made in Germany’ Edited by Erik-Jan Zürcher

Undhang-Undhang Bantěn

ABSTRACTThis article is based on my study of Cod.Or. 5598, a manuscript that belonged to the last Kiyahi Pĕqih Najmuddin, Faqih Haji Muhammad Adian, who died around 1855–56. This codex unicus, preserved in the Library of Leiden University, the Netherlands was once part of the manuscript collection of C. Snouck Hurgronje, the leading Dutch scholar of Islam in Indonesia. The Undhang-Undhang Bantĕn is a hybrid text comprising 11 texts bound together in one codex. Its diverse parts include a 65-page text in Javanese script that was written after 1755 and the remaining 162 pages in Arabic script were inscribed after 1815. The major part of the text totalling 227 pages is written in Javanese while 11 pages are written in Malay. It is a ‘legal sourcebook’ that contains the customary law (dirgama) of Bantĕn’s Javanese society, the judicial legacy of the Sultanate of Bantĕn prior to the arrival of Islam, Islamic law (agama/syarak) and European law.

Persahabatan Penjajah dan Bangsa Jajahan di Hindia Belanda: C. Snouck Hurgronje dan Haji Hasan Mustapa

This study aims to analyze the friendship between the colonizer with the colony in the Dutch East Indies. The study focuses on a number of works and letters of Haji Hasan Mustapa to C. Snouck Hurgronje. Mustapa was the Hoofd penghulu (Chief-penghulu) of Aceh and Bandung. He is a close friend of Snouck since his first met in Mecca in 1885. Through the social-intellectual history approach, the study tries to explain their closeness which are no longer merely a relationship between employer and employee, but has penetrated deeply into the true brother- hood and kinship ties. Snouck who representated as a colonial master looked Mustapa as a figure who has unique talent and character which achieve high knowledge about Islamic law and Sundanese customs. Instead, Mustapa looked Snouck as his close friends who have a commitment to defend each other. Mustapa shed his impression and expectation to meet him again someday in his letters. Mustapa often shed tears when remembering the time of togetherness that will not be forgotten throughout his life. It is an interplay friendship that have never imagined in shaping the face of colonialism in Indonesia, which its influence cannot be ignored until now.

The Register of the Qadi Court “Kiyahi Pĕqih Najmuddin” of the Sultanate of Banten, 1754-1756 CE.

The present study focuses on manuscript LOr 5626 from the archives of the Qadi of the Sultanate of Bantěn (1527-1813), in Indonesia. This codex is preserved in the Leiden University library, which acquired it from C. Snouck Hurgronje. It consists of the ‘legal cases’ brought before the Kiyahi Pěqih Najmuddin, the Islamic judge in Bantěn, by the inhabitants. The register, which covers the period from 1754 to 1756, is the oldest ‘sijill’ (court record) in Southeast Asia, and it contains cases on marriage, divorce, inheritance, litigation, private transactions, loans, debts, and violence. The manuscript demonstrates the judicial practice exercised by the qadi of Banten and reveals important findings on the relationship between Islamic legal theory and practice This essay hopefully will contribute to Islamic legal history in general both by providing textual evidence that the qadi record (sijill) existed in Southeast Asia during the eighteenth century and by presenting its contents.DOI: 10.15408/sdi.v22i3.2354

ISLAM PADA MASA KESULTANAN BANTEN

For many observers, Banten is well known as an area where the population has a strict religious understanding onislamic law. Colonial officials and experts in Islamic studies such as Snouck Hurgronje and GF Pijper, testified that compared to other Muslims across Java , Muslim in Banten and Cirebon were stricter in practicing Islam . The phenomenon of the social life of the religious community in Banten is necessarily formed within a very long time span. This paper traces the root of the formation of public religious understanding ojMuslim in Banten. Using a socio-historical approach, this paper then leads to the conclusion that the sultan of Banten issued policies that had a greater emphasis to the adherence to the Shari'a rather than Sufism. Religious orientation on the fiqh-oriented can explain the Islamic militancy Banten community, as witnessed by the colonial officials, and even still can be seen up to this present moment.Key words: Jslamization, Sultanate, Banten

“We Build Our Own Stories”: The 19th-century Figure and 21st-century Myth of the Acehnese Poet Dôkarim

Few primary sources other than Christiaan Snouck Hurgronje tell us about the traveling bard Abdul Karim, popularly known as Dokarim, who composed the Hikayat Prang Gompeuni (Song of the Dutch War). Composed orally in Acehnese verse, the Hikayat borrows generously from the themes and narratives of the famous epic poems that preceded it while also recounting specific details of warrior bravery, political negotiations, and community devastation brought by the war. The Hikayat Prang Gompeuni was not only a work in progress with Dokarim adding new verses as the war unfolded, it was also a performance piece tailored to meet the expectations of every patron that commissioned Dokarim’s recitals. Among Dokarim’s patrons were Snouck Hurgronje himself, who commissioned the only complete transcription of the Hikayat and the Acehnese war hero Teuku Umar, who later went on to execute Dokarim before the war’s end for his supposed defection to the Dutch. This article shows how the ambiguous figure of Dokarim in Aceh’s 19th century serves as a productive metaphor and cautionary tale for Aceh’s culture producers in the 21st. The Tikar Pandan Community in particular has leveraged the figure of Dokarim and elevated his partial legacy to the status of a myth, assuming his poetic license to claim a space for building new tales that espouse a critical wariness toward all figures of authority.

The Elitist Premises of Snouck Hurgronje's Association Fantasy

Thee results of Snouck Hurgronje's initial experiment are now public knowledge. Achmad Djajadiningrat (1877-1943) was appointed Regent of Serang in 1901. He was 'elevated to this position after having enjoyed a thoroughly European upbringing,' Snouck Hurgronje lost no opportunity in writing to Van Heutsz in October 1905 (SH to VH 27-10-1905, Gobee and Adriaanse 1957-1965:538). In 1924 he became Regent of Batavia and, at the end of 1929, a Member of the Council of the Indies. On the recommendation of Snouck Hurgronje, Hoesein Djajadiningrat would go on to study Oriental languages in Leiden in 1905. In 1913 he became the firrst Indonesian to defend a PhD thesis (Djajadiningrat 1913). He passed with credit. In 1920 he was appointed Adjunct Advisor of Native A?airs. In 1924 he became a professor at the Law School in Batavia, and from 1935 to 1939 he was a Member of the Council of the Indies.DOI: 10.15408/sdi.v17i3.453

The ‘Ottoman-German Jihad’: Lessons for the Contemporary ‘Area Studies’ Controversy

The ‘Arab Spring’ added new fuel to the ongoing controversy over the validity of regional or area studies. None of the Middle East ‘area experts’ predicted the revolutionary events that led to the fall of a number of authoritarian rulers in the Arab world. As a result, scholars, the media and policy-makers have again questioned the public relevance and scientific nature of Middle East studies. Do they actually provide the basis for an understanding of the real world? To address this issue, this article considers a historical case study with a view to throwing light on this debate and putting it in perspective. It looks more closely at a debate between two founding fathers of Islamic studies. After the Ottoman Sultan Mehmet V declared jihad against the Entente powers in 1914, Christiaan Snouck Hurgronje and Carl-Heinrich Becker disputed the role allegedly played by German Orientalists in this affair. The article would argue that this historical dispute already reflected some of the core issues of the contemporary controversy of ‘area studies’ and contained some lessons for us to learn regarding the analysis of Middle Eastern economy, society and politics.

Seeking Arabs but Looking at Indonesians: Snouck Hurgronje’s Arab Lens on the Dutch East Indies

Christiaan Snouck Hurgronje (1857-1936) was at his core an Arabist, rather than a scholar of Southeast Asia or even Islam in the Dutch East Indies. An Arab lens is evident in his early work on the ...