Ever heard of a European scholar who was so fluent in Arabic, he could pass for a local in Mecca? Or someone who delved so deep into Islamic studies, he became an advisor to a colonial government? That’s Christiaan Snouck Hurgronje for you – a man whose life story is as fascinating as it is complex.
If you’re planning a trip to Java, Indonesia, you’ll probably stumble upon his name. Snouck Hurgronje spent a significant part of his life in the Dutch East Indies (now Indonesia), leaving behind a legacy that’s still debated today. Some see him as a hero who championed Islamic reform, while others criticize him for his role in Dutch colonialism.
A Dutch Scholar in Mecca
Snouck Hurgronje’s journey began in the Netherlands, where he studied theology and Oriental languages. His fascination with Islam led him to Mecca, where he lived for six months, immersing himself in the local culture and religion. This experience gave him a unique perspective on Islam, which he later used in his academic work.
Colonial Advisor and Islamic Scholar
Upon returning to the Netherlands, Snouck Hurgronje became an advisor to the Dutch colonial government on Islamic affairs. His knowledge of Islam proved invaluable in dealing with the Acehnese resistance, a long and bloody conflict in Sumatra. However, his methods and motives remain controversial.
Snouck Hurgronje’s Observations in Aceh and Java
In a letter to General van der Maaten, Snouck Hurgronje explained his reasons for observing Aceh. He considered the region a prime target for research, having already become acquainted with Acehnese people during his time in Mecca. He believed that no other European possessed his level of experience and understanding of the Acehnese. All of his observations in Aceh were intended to aid the Dutch in their efforts to win the conflict.
However, the colonial government summoned him to Batavia (Jakarta). Starting in July 1889, he embarked on a new mission: spying on Muslims in the archipelago. West Java and Central Java were the first areas he observed, visiting cities like Sukabumi, Bandung, Garut, Cirebon, Ciamis, Tegal, Pekalongan, Bumiayu, Purbalingga, and Cianjur.
Garut held a special significance for Snouck Hurgronje. It was there that he wrote his report for Batavia. According to Jajat Burhanudin in “Ulama dan Kekuasaan: Pergumulan Elite Politik Muslim dalam Sejarah Indonesia” (2012), it was in Garut that Snouck Hurgronje’s understanding of local Islam deepened. KH Hasan Mustapa (1852-1930), whom he had met in Mecca, became his primary informant and assisted him in his mission.
Through his friendship with Kiai Hasan, Snouck Hurgronje gained insights into how Islamic teachings, ideologies, and knowledge were transmitted from Mecca to the archipelago. He also learned about the influence of ulama (religious scholars) in the religious life of the islands.
Snouck Hurgronje’s Personal Life in Batavia
In Batavia, Snouck Hurgronje resided in areas with a significant Arab population, such as Gang Sentiong and Oude Tamarindelaan (now Jl. Wahid Hasyim), to be closer to his sources. He also lived in Cilegon to investigate the causes of a rebellion allegedly led by local ulama, later moving to Menes and staying with the family of the Serang regent, whom he had previously met in Mecca.
A Controversial Marriage and Family Life
During his travels in West Java, the bachelor Snouck fell in love with the daughter of the chief penghulu (religious official) of Ciamis, Raden Haji Muhammad Ta’ib. They married in an Islamic ceremony at the Ciamis Mosque, causing a scandal in the colonial government, as mixed marriages between Dutch and natives were forbidden by law. Despite official denials, Snouck had four children with his wife, Sangkana, who tragically passed away in 1895. His children were then raised by the wife of the Ciamis regent.
Four years later, Snouck remarried in Bandung, again to the daughter of a penghulu family. This time, he married Siti Sadijah, the granddaughter of the chief penghulu of Bandung, and they had a son named Raden Joesoef.
The Controversial Side of Snouck Hurgronje
Snouck Hurgronje’s legacy is not without its dark side. He fully endorsed the Aceh War of 1896-1904 and supported General Van Heutsz’s brutal approach. He remained unfazed by reports of horrific massacres in Gayo, where entire populations, including elderly and children, were killed.
Snouck Hurgronje was behind it all. His advice to the Dutch army was disastrous for the Acehnese people, a fact that the current generation of Dutch people would rather not remember. In 2004, when Leiden University commemorated the 100th anniversary of the Aceh War and displayed photos of the massacres committed by Van Daalen’s troops, young Dutch people refused to look at them, seemingly unwilling to confront the past where their ancestors slaughtered children and even unborn babies.
The Legacy of Snouck Hurgronje: A Modern Perspective
Despite his academic achievements and contributions to Islamic studies, Snouck Hurgronje’s role in the Aceh War and his exploitation of the trust of Muslims and Javanese to serve the Dutch colonial government have tarnished his image. He remains a controversial figure, a humanist who turned into a monster for the Acehnese people.
What’s particularly interesting about Snouck Hurgronje is how he’s viewed today, especially in Indonesia. A recent social media poll revealed that a majority of the public sees him as a Dutch colonial spy, while others recognize him as an academic and a figure who played a role in quelling the Acehnese resistance. This divided opinion reflects the complexities of his legacy and the ongoing debate about his true intentions.
Snouck Hurgronje’s influence can still be felt today, over eight decades after his death. The discourse of separating Islam from political life persists, and slogans like “abolish sharia bylaws” or “don’t politicize mosques” are echoes of his secularist views. The Dutch colonial government, following Snouck Hurgronje’s advice, restricted the role of mosques and Muslims to ritual and worship, forbidding the politicization of mosques.
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