THE ROLES OF SNOUCK HURGRONJE IN REDUCING THE ACEHNESE’S RESISTANCE AGAINST THE DUTCH

: During the Dutch colonial period in Aceh, the social structure of society was reflected in the bureaucratic system of government of the king, ulama, uleebalang, and other bureaucratic apparatus. Of the several rulers in Aceh, the main base in opposing the Dutch were the ulama because the ulama played a very large role in the lives of the Acehnese people. Snouck is a prominent Western scientist and also a very influential actor in breaking the power of the ulama during the Dutch colonial period in Aceh. The results of the study show that Snouck’s points of view on the Acehnese clerics are the ulama as an obstacle to the submission of Aceh's sovereignty to the Dutch, the ulama as a spiritual driving force in defending Aceh and its people and the Acehnese clerics are not easy to be deceived even though they prioritize Islam alone. The roles played by Snouck in quelling the struggle of the Acehnese people, namely approaching the ulama to invite peace with the Dutch, the uleebalang approach to cooperate in the fields of Dutch government, education, economics and religion. Placing trading centers in Ulhee Lheue and Kutaraja so that the Acehnese people can carry out their trade more easily. Based on the pacification policy of the Dutch government and supported by Snouck’s ideas, advised


A. Introduction
Before Aceh was controlled by the Dutch, the social structure in the government of the nobility, ulama, and other officials was the main support for the rulers in Aceh. 1 Referring to the description above, the social community of Aceh in the past can be divided into three groups, first, the ruling class of kings, sultans, and uleebalang, the second group of ulama, the tengku as leaders in the religious field, the three indigenous groups. 2 Half century to XIX AD, precisely in 1873 the beginning of the arrival of the Dutch in Aceh. 3 The first Dutch aggression failed, so the Dutch army was pulled back to Batavia on April 29, 1873. Furthermore, the second Dutch aggression began to change its strategy in fighting Aceh, at that time the Dutch succeeded in occupying part of the royal palace and the Baiturahman Grand Mosque in 1874. 4 In the same year the Dutch government also issued a political strategy in Aceh, as implemented in various other regions. Among the dignitaries of the Aceh kingdom, both kings, scholars, uleebalang and the people of Aceh who both defended Aceh's territory from Dutch attacks. 5 The ulama circles, began to play their role by calling for an obligation that was conveyed to the people of Aceh about a "sabil war" that could foster a sense of fighting spirit and unity on the awareness of the Acehnese people who are very fanatical about Islam. The first step to face the attack, the ulama and the people of Aceh were very firm in responding to the arrival of the Dutch. At that time the Acehnese fighters fled to the interior and continued to fight against the Dutch. 6 In the heat of war, the position of the Dutch at that time had begun to become increasingly difficult to control the Aceh region. Behind that, the Dutch made a new strategy, namely "Stelsel Concentration" in Aceh. In order to resolve the war so that it did not continue to be prolonged between the Netherlands and Aceh. The Dutch ruler 1 A. Rani Usman, Sejarah Peradaban Aceh (Jakarta: Yayasan Obor Indonesia, 2003), p. 8. 2 Zakarya Ahmad, Sekitar Sejarah Aceh, Dalam Tahun 1520-1675(Medan: Manora, 1972 who was domiciled in Batavia sent a scientist, Christian Snouck Hurgronje, to conduct research on the people of Aceh. Snouck saw that the condition of the Acehnese people was not easy to conquer. Finally, the Dutch government changed its political policy in an effort to control the Aceh region. Snouck gave birth to an idea about the politics of pacification which was then implemented in Aceh. The basis of this idea was a politics that showed the peaceful attitude of the Dutch towards the Acehnese people through various fields; politics, economics, and culture. The implementation of this policy, the Netherlands began to show a good attitude to the people of Aceh. This means that they no longer carried out attacks, but the Dutch continued to try to carry out new strategies to attract the sympathy of the Acehnese people.
Ulama for the people of Aceh are very important figures and are always needed to solve problems that occur in the midst of society. 7 Ulama are considered capable of thinking wisely, but historically the existence of ulama in the Acehnese community had a cooperative relationship with the local government. 8 Ulama have a deep spiritual influence with their expertise in religious knowledge, because they carry out the teachings of Islam. In the view of traditional Acehnese society, ulama have the friendliness and advantages given by Allah SWT. Umara can be interpreted as a government or bureaucrat, the implementation of the wheels of government in a unit of power. Just like the sultan as the leader or the highest official in the kingdom, meanwhile, the ulama are the companion and advisory apparatus for the umara or traditional leaders in carrying out their duties. The ideas or views of the ulama are especially needed by the umara when solving various problems related to sharia and Islamic law. 9 In addition to advisors to government leaders, ulama also have other duties related to the positions they hold. Among these tasks, for example, can be seen in the village government units such as educating, nurturing, and forming recitations for the community in pesantren or meunasah.
The close cooperation between ulama and umara in Aceh is reflected in a very popular expression in the life of the Acehnese people about law and customs which are closely related to Islam. In the explanation referred to, law is an Islamic teaching taught by scholars. Meanwhile, what is meant by adat are the habits carried out by the local community, or the rules managed by government agencies and authorities in an area.
The name of Snouck Hurgronje is not strange to Indonesian Muslims in general and the people of Aceh in particular. Among the people of Aceh, Snouck was seen as a person who understands the teachings of Islam and had served as an advisor to the Dutch military governor. The name Snouck was called by the Acehnese with the nickname, "Tuan or Tengku Puteuh".
In Ibrahim Alfian's book, Perang Di Jalan Allah "War in the Way of Allah", it was emphasized like anything else felt by the Dutch that the Acehnese people showed strength in the war against the Dutch. This was because there was a call from Islam and motivation from the ulama in the midst of the Acehnese life. 10 Furthermore, in the book of Muliadi Kurdi, Aceh Di Mata Sejarawan "Aceh in the eyes of historian", emphasized that the Acehnese clerics were challenges or obstacles for the Dutch to control the Aceh region. 11 Furthermore, the book of Munawiah, Birokrasi Kolonial Belanda 1903-1942"Dutch colonial bureaucracy 1903-1942" explained that in the context of Aceh's history. The position of the ulama was divided into two, namely the ulama who were directly involved in the government bureaucracy, there were also scholars who are not at all involved but from the ulama have other duties in society. It is clear that the Acehnese ulama had a high reputation in resisting Dutch colonialism. 12 Furthermore, in the work of E Gobee and C Andriaanse, Nasehat-Nasehat C. Snouck Hurgronje Semasa Kepegawaian di Hindia Belanda 1889-1936 emphasized that before the arrival of the Dutch the ulama had played such an important role in Aceh. Ulama showed personality in the field of religious knowledge and raised the banner of faith in improving the concept of religion among the people. From this point of view, Snouck also explained that it was the ulama who governed the people and the assistance of the uleebalang in Aceh. 13 Furthermore, Muhammad Fajar explained in his thesis that the ulama called for the Acehnese people to expel the Dutch by prioritizing the principle of jihad fisabilillah. The fighting spirit was accompanied by hatred for the Dutch, so that the Acehnese people called him "kaphe". Therefore, it was very difficult for the Dutch to step foot in Aceh because the resistance of the ulama and the Acehnese people did

a. Education
The life of SnouckHurgronje from a Western orientalist point of view, Snouck occupied a separate position in researching the religion of Islam both during his stay in Mecca and after he lived in Aceh. 16  Maria. His first name was taken from the name of his grandfather the priest D. Christian de Visser, since childhood he was directed by his family to study theology. 17 Snouck's father, a Hervormd pastor who was dismissed from his position, in the decision to dismiss the official board of the Zeeland Provincial Church on May 3, 1894.
The reasons are listed below, leaving office in an unfaithful manner accompanied by aggravating actions. Some opinions that the passion that plunged and was criminal from Ds. J.J. Snouck Hurgronje was the reason for his departure from Tholen society. The Pastor, married with six children, began an affair with Anna Maria, the daughter of his colleague in Tholen. This was the reality that happened in his family so he wanted to close all these events from society. Snouck fosters'enthusiasm and had a great drive to gain knowledge both in the Western world and in the Islamic world. Snouck was born into the world carrying a heavy task, as expected by his family to become a priest in order to correct his parents' past mistakes. 18 Snouck's primary education was passed in his hometown, then continued his high school in the city of Breda. As a child he studied Latin and Greek under a special teacher, as a preparation for entering college in the Netherlands. 19 In 1874  Snouck's writings as part of the Western orientalists, namely.

b. Snouck's Motivation for Aceh
The theories of the western world were greatly influenced by Snouck's attitudes and thoughts in researching Islam both in the Middle East and in Aceh. In 1876 while still a student he once said that our obligation was to help the people of the colonized country. It means that Indonesian Muslims, especially in Aceh, should be free from the grip of Islam, since then Snouck's attitude and views on Islam had never changed. This phenomenon he wanted to go to Aceh, because the people of Aceh were considered very fanatical in the practice of their religious teachings. 24 The driving factors for Snouck's research on Islam both in the Middle East and in Aceh, firstly, the cultural reality in his country had a major influence on Snouck's psychology and attitude in researching Islam, second, his father's will in developing science, third, to restore the good name of his former family, fourth, Snouck was sent by the Dutch government to Aceh, both in breaking the resistance of the Acehnese people and to destroy Islam in Aceh.
From some of the statements above can be drawn that Snouck's motivation to Aceh not only broke the resistance of the Acehnese people but also to destroy Islam and divide the ulama with the uleebalang. Thus, from these steps Snouck began to go to Aceh according to his mission and determination. Chronologically, the beginning of Snouck's arrival to Aceh was as follows. According to Snouck's observations, the first obstacle in subduing Aceh was because the war was still going on. The advice that must be followed by Van Heutsz as the Governor of the Netherlands in Aceh continued to take a hard approach with the people of Aceh. In his study, Snouck took an in-depth approach to Islam in Aceh, firstly, religion as ritual worship, religion as a social and political force. From these two fields, according to him, as enemies of the Dutch colonial era, Snouck further categorizes Islamic problems into three parts, namely the field of pure religion, the field of social society, and the field of politics.
From the results of Snouck's study while in Aceh, it could be reported to the Dutch colonial government in Batavia as the main center in Indonesia. 30 1. In the field of pure religion and worship as long as it did not interfere with Dutch power. The Dutch government gave freedom to Muslims to carry out their religious teachings, from this they must show an attitude as if they pay attention to the Islamic religion by repairing places of worship. Snouck's suggestion that the government should provide convenience in carrying out the pilgrimage for every Acehnese.
2. In the social sector, the Dutch government took advantage of the customs prevailing in Acehnese society also helping the people to stick to their customs, this goal was to make it easier for the Acehnese people to get closer to European culture. Snouck recommended limiting the influence of Islamic teachings from outside, especially in Islamic law and customs in Aceh. 30 Badawi, Ensiklopedi Tokoh Orientalis, p. 269. 3. In the political field, the form of popular movement that led to fanaticism and Islamic revival must be crushed. The crackdown, if necessary, was carried out by force and force of arms. After obtaining peace, the Dutch government must provide education, welfare and the economy. So that the people believed in the good intentions and finally submit to the Dutch.

ADABIYA,
Snouck's strategy was then supported by the colonial government by applying the concept of divide et impera (combat) by utilizing the ulama and uleebalangs to dampen the power of Islam and its influence in the Acehnese society. Both parties were given the opportunity to pursue Western education as part of "Association Politics". The politics of association itself was a program that is run through Western-style education, From Snouck's reasoning to quell the Acehnese struggle with the Dutch, behind that Snouck would approach the uleebalang and apply the politics of "fighting sheep".
First, the increase in the feudal system among the people of Aceh, so that the people suffered huge losses in the economic field, secondly, disrupting the relationship between the uleebalang and the ulama, this became a disaster for the people of Aceh which eventually led to the cumbok war at the end of 1945-1946. 34 Recommendation from Snouck, stating that the Acehnese ulama were "hobbyists of Islam" and are obedient to the Sharia. This information was supported by the Dutch military Major, Van Heutsz, Snouck assessed that the Aceh war had only polluted the Dutch colonial.
All this we showed to other countries that the Netherlands was capable of doing it, he also said, "only people who showed their power can be respected. Wherever, whenever and under any circumstances Snouck continued to use his iron fist, so that he is able to conquer Aceh which in the end the brave Acehnese would bend their knees to the Dutch". From efforts to quell the Acehnese struggle with the Dutch, then Snouck compiled a secret report, namely Atjeh Vesrlag (about politics and religion in Aceh).
There were several statements in this report that, the Sultan of Aceh did not exercise real power over his area, the war movement was spearheaded by gangs who were the leaders of the ulama, so that they were instigated to carry out holy war against infidels (the Dutch), the funds for the war were extorted by their leaders. 35 In Snouck's analysis, the approach without resorting to violence will automatically support the situation against the Acehnese. According to Snouck, the real rulers in Aceh are the ulama because the ulama are close to the people. Meanwhile, the kings and uleebalang were easy to conquer by cooperating with the Dutch government. After that it was crushedandin theendbecame a loyal Dutch ally, in carrying out a system of pursuing the Acehnese war troop but could weaken their bigotry towards Islam as the main force against the Dutch. To continue to monitor, all the coast to the hinterland can be stopped guerrilla warfare. Snouck's suggestion in his report, regarding civilian targets must be respected also considering that Aceh has been conquered so it will be easy to govern.
Since his presence in Aceh, Snouck's advice to the Dutch military governor as well as a peaceful way of war between Aceh and the Netherlands left aside the group of sultans (i.e., sultans who are domiciled in the Keumala area), 36 they always attacked and continued to beat the ulama, and they were not allowed to negotiate with the leaders of the guerrilla war. The Acehnese ulama and their people fought voluntarily against the Dutch, so the interests of the ulama could not be carried out in negotiations against the Dutch.

Snouck's Point of View on Acehnese Clerics
As a prominent Western orientalist scientist, he also understood the religion of Islam in approaching scholars and researching the Aceh region in particular and Orientalis "Evidence of Orientalist Lies", explained the views of Snouck Acehnese scholars as an obstacle to the submission of Aceh's sovereignty to the Dutch government, ulama are the spiritual driving force in defending Aceh and its people, and Acehnese scholars are not easy to be deceived even by prioritizing Islam alone. 40 In this expression, Snouck also expressed his views on Acehnese clerics.
"Indeed, the main enemies of the active are the scholars and adventurers who form strong bands. Even though their number is small, they grow among the layers of society. It is impossible to gain any benefit in negotiations with this enemy party. The influence of their aqidah and personal interests that required them not to submit to the Dutch. Except by means of violence against the ulama and their people. Indeed, the most basic requirement, is to restore regulations in the Aceh region. Must embrace the ulema with violence, so as to cause fear. This is a factor that prevents the Acehnese from joining the ulema group. According to Snouck, this mission, must be carried out in an effective and organized manner, to approach Tuanku Kuta Karang (as leader of the ulama in 1892) and all his gangs. Even though I am not able to explain all the details, I dare say that the spying work is a possible success for the Dutch in controlling Aceh." From Snouck's approach with the uleebalang, then there were opportunities to establish cooperation with the Dutch. In this case, not all Acehnese are willing to join, because the ulema remain steadfast in their stance, are loyal to the people and continue to fight for Aceh and the ulema are fighting not on the orders of the authorities, but on the call of religion.

C. Conclusion
Snouck Hurgronje is a scientist from a respected family who has expertise in various sciences, so he was able to become a missionary from the Dutch East Indies military and weaken the people's resistance to Dutch aggression in Aceh. His efforts to quell the resistance of the Acehnese people by approaching the ulama (in the form of cooperation in the fields of Dutch government, education, economics and religion), placing trade centers in Ulhee Lheue and Kutaraja, (so that the Acehnese people can easily carry out their trade), advising the military governor the Netherlands so that there was no more violence against the people of Aceh. This showed the political policy of 40 As-Samurai and Syuhudi, Bukti-bukti kebohongan orientalis, p. 139.