Hadrami’s leadership in Islamizing Jambi: Managerial psychology perspective

Abstract

The diaspora of Arabian Hadrami (hereinafter referred to as Hadrami) in Nusantara, Indonesia, has been a topic that has attracted several studies. The lack of in-depth study of Hadrami in the context of its leadership is surprising. Many scholars viewed that the Hadrami did not play much of a role. Generally, scholars concluded that the motivation of the majority of Hadrami people to this part of the world was only to trade, instead of spreading Islam or others. This fact contradicts Jange’s opinion that with a role for Indo-Hadrami to make Indonesia a homeland, is evidence that Hadrami has a leadership role, in addition to the role of history a historical role. This article aimed to reveal the role of Hadrami’s leadership in Islamizing Jambi. This study used a literature research method, namely literature study, to obtain primary data and performed observation and interviews to get supporting data. The primary data were analyzed using the text reading technique, while the supporting one was treated using flowchart analysis. This study showed that Hadrami’s leadership had at least the three roles of leadership management psychology in Islamizing Jambi they are historical, educational, and cultural. These three roles are strongly suspected to be a factor in the Malay (Islamic) Sultanate formation in Jambi. The implications of the findings show that Hadrami’s leadership has had an impact on the entry of Islam in Jambi and has changed the social religious order in Jambi from before. This fact contributes both theoretically to the roles of Hadrami such as the role of history, education, culture, and psychology of leadership management, as well as practically, contributing to the existence and recognition of Islam in Jambi, as well as the policy contribution to the importance of Hadrami’s role in advancing Jambi in terms of Islam and Islamic education.

Keywords:

• Hadrami
• leadership
• educational heritage
• Islamization of Jambi

PUBLIC INTEREST STATEMENT

Hadrami’s diaspora to the archipelago has been understood to be more encouraged by trade missions and the intention of spreading Islam. Though the mission of leadership is much stronger than both. consequently, this understanding has obscured history and narrowed Hadrami’s role. The data showed that the advancement of education in Jambi in practice is precisely evidence that Hadrami’s leadership has played a role in this area. Knowing the relationship between Hadrami and leadership in Jambi is important because Hadrami brought Islam, did Islamization, and advanced education in Jambi. Hadrami’s leadership role appeared through its strong work, both from historical, educational, and cultural perspectives. The results show that Hadrami’s leadership plays an important role in historical, educational, cultural, leadership and managerial psychology perspectives in islamizing Jambi.

1. Introduction

So far, Hadrami’s diaspora to the archipelago has been understood to be more encouraged by trade missions and the intention of spreading Islam. Though research proves that the mission of leadership is much stronger than both. consequently, this understanding has obscured history and narrowed Hadrami’s role. In the context of education, the data showed that the advancement of education in Jambi in practice is precisely evidence that Hadrami’s leadership has played a role in this area. Knowing the relationship between Hadrami and leadership in Jambi is important, because Hadrami brought Islam, did Islamization, and advanced education in Jambi. Hadrami’s leadership role appeared through its strong work, both from historical, educational, and cultural perspectives.

This study differed from previous studies which only limited Hadrami involvement in the context of trading and spreading Islam. This paper analyzed how Hadrami showed its role in Jambi. Therefore, it is important to understand the history of the arrival of Hadrami in Jambi and trace the role it played, especially the role of its leadership and the Islamization of Jambi it did. This paper was based on the argument that the presence of Hadrami in Jambi is evident by the role of its leadership and the Islamization of Jambi since its existence, even by the recognition that Islam is the official religion of the Jambi Kingdom/Sultanate.

Previous research focused more on the history of Hadrami’s presence in Indonesia. Throughout scientific research, among some scholars who attempt to discuss Hadrami in the context of trading, scholars, and statesmen or leadership was Dickerman, C. (1998) (Dickerman, 1998), although Hadrami particularly in relation managerial psychology leadership towards Jambi’s Islamization process is a little. Therefore, research on Hadrami leadership and the Islamization of Jambi became a new topic.

This article would discuss what and how the Hadrami’s leadership played a role in Jambi, from a historical, educational, and cultural perspective. Relying on data from field research and reading the literature on Hadrami involvement in the leadership role, this article argued that Hadrami involvement from a historical, educational, and cultural perspective was carried out as a tool to Islamize society, which was the main goal of Hadrami involvement. The spirits of the diaspora, educational agenda, and cultural acculturation were carried out in Jambi to mobilize Islamic da’wah as part of their activism. The massive and structured pattern of leadership development in the Islamic da’wah movement is the most important way to be pursued and proven to raise it, making the understanding of Hadrami, as has been conveyed by many other researchers, will not be complete without seeing how Hadrami leadership and the Islamization of Jambi (Yusuf et al., 2019).

This article would be structured in the following structure: after an introduction, the history of the arrival of Hadrami in Jambi, followed by the Hadrami tribes, would be briefly explained. The next section would discuss the development of Hadrami in Jambi and, finally, its role in education and Islamization in Jambi.

2. The history of Hadrami’s arrival in Jambi

Islam progressed in the early VII-XIII centuries (650 AD-1250 AD), experienced a decline at the beginning of the XIV-XVII centuries AD, and returned to rise at the end of the XIX-XX centuries AD (Fadhil, 2018). The arrival of Hadrami is represented by the Alawiyyin group is divided into two periods, namely 1) the 13th century and the 19th century. This opinion is different from Bahafdullah quoted by Muhandis (2013), the arrival of Hadrami in Indonesia was actually divided into waves, namely the first wave of the 12th century AD, namely since the arrival of Ba'lawi scholars from the Shihab clan, second, namely in the early 18th century from the Assegaf, abshi, addad, alaydrus, al-Jufri, Shihab, Jamalullail, al-Qadri, Basyaiban, and Bin Yahya clans then followed by the third wave in the early 19th century,  i.e. by the majority of non-Habaib called Ghabili (Muhandis, 2013). This group anchored in India then expanded to Campa (Indochina) and the islands in the archipelago, 2) occurred when the Hadrami migration flow was interrupted for centuries. Due to technological developments, Alawiyyin was back in progress. They did not transit from India, but directly from South Arabia to the big islands in Indonesia (Rizqa, 2019). Recent research proves that Hadrami entered the archipelago such as Aceh and Palembang in the 7th century AD (Mardin, 2016).

Islam in the Malay world has developed from the 8th century to the 9th century AD. In its development, Arab, Persian, Turkish and Malay traders played an important role, so that the Jambi Malay Kingdom, which gave birth to the Jambi Sultanate, encouraged the Islamization of Jambi’s society to a wider extent, especially when there were assimilation and acculturation of different cultures between Hadrami as immigrants and Jambi Malay as local residents. From this argument, it can be understood that Hadrami played an important role in shaping Islam as the religion of the Malay kingdom, which later became the Sultanate of Jambi. Thus, it is not surprising that during the Dutch colonial era, some Jambi figures appeared against the Dutch. Among them was Sulthan Thaha Saifuddin who was a descendant of Hadrami in Jambi.

Islam spreads in Malay through two stages: the arrival stage and the development stage. Regarding the time of the arrival of Islam to Malay, many experts differ in opinion: the ninth century AD, and the eighth century AD, and, even earlier, at the time of the Prophet Muhammad, to be precise the seventh century AD. The irrefutable fact is that prior to the birth of Islam, Arab commercial ships had arrived in Malay. The Malay archipelago was an area that is considered rich in agricultural products needed by foreign countries (Putra, 2018).

Recent reviews, research, and literature have concluded that since the past, Indonesia has had trade relations with outsiders, including the Hadrami. Among them, some state that since a long time ago, Indonesia has built trade contacts with foreign nations, namely Indians, Arabs, Chinese, and even Europeans, which led to cultural diversity (multiculturalism) (Bazher, 2018), even cultural adjustment (acculturation), so that Arabs could inhabit all of Indonesia from Aceh on the tip of the island of Sumatra in the west, to Papua in the eastern most region of the archipelago (Al-Qurtuby, 2017), including to Jambi.

The Arab community (Hadrami) in Jambi City comes from Hadramawt, India, and Persia. The majority of Hadrami Arabs generally come from Hadramaut (Rijal, 2017). Arabs who migrated to Indonesia were called Hadrami because most of their ancestors came from Hadramawt, Yemen. They are descendants of Arabs who mixed with natives due to marriage with the King of Jambi (den Berg, 2010). The Hadrami tribe who are very well known in Jambi City come from the Al-Jufri family. This family is the Sayid group which is one of the nine prominent families in Hadramawt, because they are descendants of the daughter and son-in-law of the Prophet Muhammad SAW. This Sayid group is known to have character, high morals, does not smoke, and does not bear weapons, so it is respected everywhere.

By 1812, the Arab community in Jambi City had played a role against the Sultan’s authority, but it is not known whether the Al Jufri family had settled in Jambi at that time. The Hadrami were accepted in Jambi, as they differed from the Europeans who took the country and shot the areas they entered. Hadrami were similar to other non-European immigrants such as Bohras, Bugis, Chettiar, Gujarati, and Malays in traveling to other areas (Aslam, 2018). Hadrami, through his diaspora in Jambi, seeks a living and preaches Islamic proselytizing. Hadrami was known for his trading expertise, religious authority, and statehood. In each area visited, such as the coast of Jambi’s Batanghari River they set up residences around the coast and then headed to business centers, schools, and religious institutions (Jahroni, 2015).

After the Hadrami diaspora to Jambi, Hadrami in addition to bringing cultural identity as Hadrami people, also emerged Hadrami identity politics in Jambi. This was marked by the existence of reformism movements in the fields of education politics, kafa’ah in marriage, acculturation of marawis culture and music, thus forming Indo-Arab identity politics, to the political contestation of Hadrami in the government in Jambi. The Hadrami diaspora to Jambi has been well received, not only because they brought Islam as a religion of peace, but also because of the hospitality of Jambi Malays and their openness to adapting, not demanding that foreign nations speak good Malay, but quite as long as they understand in daily communication (Rafida, 2014).

The entry of Arab Hadrami in Indonesia with its diaspora crossing the waters of the Indian Ocean to the Indonesian archipelago since the Middle Ages were influenced by various reasons, including the opening of the Suez Canal and the emergence of shipping via steamship. Their presence in Indonesia in principle can be divided into three stages: first, since the presence of Ba’lawi scholars from the Sihab tribe in the 12th century AD, secondly, at the beginning of the 18th century AD consisting of the Assegaf, al-Habsyi, Alatas, al-Haddad, Alaydrus, al-Jufri, Jamalullail, Syihab, Shahab, Basyaiban, and Bin Yahya tribes and, thirdly, at the beginning of the 19th century where the majority of non-Habaib called ghabili carried social, economic, and religious missions. The first and second stages were dominated by Habib and Sayyid with the main mission of carrying out movements in the field of da’wah for the spread of Islam (Kafaabillah, 2016). The migration of Hadrami to Indonesia reached its peak in the mid-19th century to the mid-20th century (Slama, 2015).

Discussing the arrival of Hadrami in Jambi cannot be separated from the history of Hadrami’s arrival in Indonesia, which was marked by the existence of an inner revolutionary movement with its form migrating from his beloved homeland, Hadramaut to Indonesia as a form of courage for the Hadrami generation to cut ties with their ancestral wathan (homeland) which then in a long time strengthens and takes part of the Indonesian national movement (A. Bahalwan, 2019). Jange (de Jonge, 2004) revealed that there is an Indo-Hadrami role to make Indonesia a homeland, this is proof that Hadrami has a leadership role. Aljunied (Muhd Khairudin Aljunied, 2007) states that Arabs, or more specifically people of Hadrami descent (Hadrami is a term used to denote someone who belongs to a sub-grouping within the current broader  racial/ethnic term ”Arab”) played a historical role.

The arrival of Hadrami in Indonesia occurred in four waves, namely the first wave of the 17th century since the arrival of Ba’lawi from the Shihab clan to Siak (Riau) who became the Sultan there, Balfaqih to Mindanao, the Philippines, and Jamal al-Lail to Perlis. The second wave occurred in the 18th century from Hadramaut to Cirebon. They were Assegaf, al-Habsyi, al-Haddad, Alaydrus, al-Attas, al Jufri, Syihab, Shahab Jamalullail, al-Qadri, Basyaiban, and bin Yahya. The third wave occurred estimated in the 19th century when they had settled in Java. If the first and second waves that came to Indonesia were the Habaib and Sayyid groups with the main mission of spreading Islam, then in the third wave the majority of non-Habaib groups, namely Ghabili, were present with social, economic and religious missions. In the fourth wave, political turmoil due to the long war between the Sultanates of al-Katsiir and al-Quayti, in addition to other problems, led to the migration (hijrah) of the Hadrami people to various countries in the Arab world, Africa, America, India, and Southeast Asia. Most of them choose Indonesia.

Hadrami spread to various directions using sailing ships through the port of Mukalla, or As-Syihr. When they arrived in Oman, Bombai, and Sri Lanka, they filled up water, supplies, passengers, and goods and then stopped in Aceh. From Aceh, they headed for Pontianak and Palembang, then entered the coast of Java Island. From the Palembang route, Hadrami entered Jambi. In Batubara’s view, Hadrami came to Indonesia communally in the 18th century. They stopped in Aceh, then to Palembang, and finally to Java (Batubara et al., 2020). Their arrival did not emphasize themselves as Hadrami people but mingled with the indigenous people where they were, such as Bugis, Malay, Minangkabau, Javanese, and so on so there was no impression of being foreigners.

Map illustrating the Hadrami travel route from his native land Hadramaut, Yemen to Jambi and the regions in Indonesia.

Most of Hadrami’s motivation to come to the archipelago was motivated by the factor of efforts to spread da’wah. However, some studies say that their motive was to trade with goods from the Middle East. Although the immigration carried out by Hadrami had a potential influence in modernizing, because Hadrami developed skills in shipbuilding, trading, and money exchange, Hadrami’s economic productivity was minimal, and many even said that Hadrami tended to practice the diaspora rather than returning to his area. This second motivation might be due to economic problems due to the prolonged war in their home areas so that in overseas areas they had to grow the economy to survive (Alatas, 1997). Concerning this fact, generally, the arrival of Hadrami from the Sayyid group to Medan was led by trade motivation; only a small number came intending to spread Islam (Batubara et al., 2020).

While Hadhrami’s arrival in Jambi was motivated by the motive of religious purification from idol worship adopted by the community as evidenced by the sending of As-Sheikh Ahmad Ilyas who Jambi people called Datuk Paduko Berhalo (Muthiah & Agustiningsih, 2019), because of his services in removing idol worship in Ujung Jabung at that time. This place is now known to be located in Sadu District, East Tanjung Jabung Regency, Jambi Province. The development of Muslim religious understanding in the archipelago cannot be separated from the big role of Hadrami scholars, especially among the sayyids (Kharish, 2019). Some experts claimed that the arrival of the Sayyids to the archipelago only began on a large scale in the early 18th century.

It is estimated that in 1710 AD/1120 H, Sheikh Ahmad Soufi bin Ahmad Bafadhal moved to India leaving the city of Tarim. He made the decision to move to India accompanied by his brother Muhammad bin Ahmad Bafadhal. After moving to India, they took advantage of the time to preach in several cities including the city of Ahmadabad, Surrat, Baijavur, and others. These two brothers lived for some time in India (Muthiah & Agustiningsih, 2019). Sheikh Ahmad Soufi had the desire to continue his journey to Indonesia, after living in India for a long time. Meanwhile, his brother, Muhammad bin Ahmad Bafadhal chose to stay in India. Sheikh Ahmad Soufi’s journey was through the Colombo route, to the archipelago, namely in the land of Aceh, at a time when the Aceh Kingdom was led by Syarif Ibrahim Jamaluddin who had the title Sultan Perkasa Alam.

From Aceh, he continued his journey to the land of Palembang Darussalam (Muthiah & Agustiningsih, 2019), which at that time, in the view of Syukri (2016) that in the 18th century, Palembang actually had become a center of attraction for people who studied Islam or would give Islamic lessons other than Aceh and Patani in the 18th century, was actually the center of Islamic culture and became the territory for a number of famous Muslim scholars and writers of Malay literature. As a result, Palembang has an increasing relationship between Southeast Asia and the Middle East (Feener, 2015). However, such developments were not unusual for Palembang in that decade. Some Arab immigrants and their descendants in the port city of the Indonesian archipelago were actively developing, not only in literature and cultural life but also in sultanate politics until they left the region in the 18th century (Feener, 2015).

The history of the arrival of the Arab community (Hadrami) from Hadramawt/South Yemen to Palembang, can be traced from the large wave of their arrival, starting from the 14th century to the 20th century AD. Their arrival was driven more by the desire to trade, the spread of Islam, and the search for new settlements (Yusalia, 2017). Azra revealed that the large wave of Arab Hadrami arrivals in Palembang was estimated to be in the 18th and 19th centuries, when Sultan Mahmud Badaruddin II (Sultan of Palembang) provided an opportunity for Arabs to settle and establish settlements in Palembang (Azra, 1999).

This reality is reinforced by the purpose of Hadrami’s entry to Palembang was, among other things, because at that time the habaib and Arab descendants received good attention in the Palembang Darussalam Sultanate Palace, apart from the fact that in that country there was already an Arab village. Syekh Ahmad Soufi came to Palembang City during the reign of the 2^nd Sultan of Palembang Darussalam named Sultan Muhammad Mansyur Jayo Ing Lago (ruled 1118–1124 H/1706–1714 AD). After that, he met the habaib in Palembang. On the advice of the habaib in Palembang, and also based on the request of Ash-Sheikh Ahmad Ilyas who was an envoy from the Ottoman Empire, he then moved to Jambi to be precise around 1138 H/1725 AD (Muthiah & Agustiningsih, 2019).

Based on the narrative of the Jambi clerical figure, Asy-Syeikh Ahmad Ilyas, or other sources called him Ahmad Salim or Ahmad Barus or Barus II, was the leader of a group of ships from the Ottoman Empire, which was sent to spread Islam. His ship was then stranded on Berhalo Island in 1120 H. By the people of Jambi, he was given the title “Datuk Paduko Berhalo” for his success in spreading Islam in the Jambi region starting from Berhalo Island. It is said that he was the one who destroyed the idols of the gods on the island. Ash- Syeikh Ahmad Ilyas’s marriage with Putri Selaras Pinang Masak, the daughter of the noble Minangkabau Kingdom who ruled in Jambi, was a political marriage that made him accepted into the aristocratic family (Muthiah & Agustiningsih, 2019).

Because of that, the arrival of Sheikh Ahmad Soufi to Jambi received a warm welcome from its residents. Marriage and the arrival of Sheikh Ahmad Soufi to Jambi became the forerunner to the birth of the sultanate (Islamic kingdom) in Jambi. This Sultanate (Islamic kingdom) continued until its last ruler, Sultan Thaha Syaifuddin. The arrival of Syekh Ahmad Soufi to Jambi, apart from the mission of disseminating da’wah, was also due to the desire that the children and grandchildren of the Bafadhal family could spread and develop in the archipelago. Until now, Bafadhal’s descendants are scattered in almost all regions of Indonesia, Malaysia, and Singapore. In developing his da’wah in Jambi, Sheikh Ahmad Soufi invited people to the path of Allah SWT with wisdom and mau’izhotil hasanah (with wisdom and good teaching). Thanks to his patience and persistence, in the end, he won sympathy from the community to the ruling class.

Fauzi MO Bafadhal explained that Prince Fahruddin (Sultan Thaha’s father) at that time married a girl from Bafadhal’s descent, who gave birth to Prince Sultan Thaha. From this information, it can be understood that Prince Sultan Thaha’s mother was actually a descendant of Bafadhal, namely Maryam Bafadhal. The existence of Bafadhal descendants in Jambi Province began when Husein bin Ahmad Baraqbah, a member of the Baraqbah tribe, invited Ahmad Soufi Bafadhal and several other friends to move to Jambi. Apart from their trading mission, their arrival to Jambi was none other than to spread Islamic teachings. In interview with Fauzi (at one time in 2016) as a descendant of Hadrami’s Bafadhal and academician in State Islamic University Sulthan Thaha Saifuddin in Jambi, Fauzi stated:

“Keluarga besar Bafadhal menganut ulama Imam Syafi’i dalam menerapkan hukum Islam, karena itu keturunan Bafadhal wajib mengikuti ajaran Imam Syafi’i karena itulah mazhab kita”. (The Bafadhal extended family adheres to the Imam Syafi’i scholar in implementing Islamic law, because of that, the descendants of Bafadhal are obliged to follow the teachings of Imam Syafi’i because that is our school).

Until now, there are about hundreds of families of Bafadhal descent living in Jambi City who are descendants of Sheikh Ahmad Soufi. They are the seventh generation of the Bafadhal family of Jambi City (Muthiah & Agustiningsih, 2019). Ratu Mas Fatimah Zahra’s “Ini Sajarah Kerajaan Jambi” manuscript cites that Ahmad Barus II, whose title was Datuk Paduko Berhalo has a genealogy/lineage to the family of the Prophet Muhammad SAW, and was a Turkish king descended from Sulthan Sayidina Zayn al-‘Abidin bin Saydina Husayn binti Fatimah Zahara bint Saydina Rasul (Muzakir, 2019). Since the reign of Rangkayo Hitam (1500–1515) took control of the village in Jambi, he said that Islam was the only religion for the people of Jambi (Faisol, 2005), since then the title used for Jambi kings was titled Panembahan, then sultan. During the reign of Sulthan Thaha Saifuddin in 1855–1904, teacher H. Abdul Majid became an advisor and religious teacher of the Sultanate. In 1835, H. Abdul Majid established langgar putih as a place to teach the locals until 1904 in Kota Seberang Jambi (Faisol, 2005). In the atmosphere of Dutch colonialism, a traditional educational institution, Nurul Iman was born under the leadership of Guru H. Ibrahim bin H. Abdul Majid, as the oldest pesantren education in the entire Jambi area (Faisol, 2005).

Further developments, it is known that one of the figures from the Bafadhal family, namely Syekh M.O. Bafadhal, carried out a fairly rapid reform of Islamic education focused on the Al-Khairiyah educational institution in Jambi City since 1959 by focusing on the issue of curriculum and religious knowledge. Educational renewal carried out by Sheikh M.O. Bafadhal has influenced reforms in the fields of institutions, organizations, educational goals, and teaching methodologies until now (Muthiah & Agustiningsih, 2019).

3. Hadrami tribes in Jambi

The total population of Arab and partial Arab ancestry di Indonesia at least 4–5 million (Anonim, 2007). Of these tribes, the Arab descendants of Hadramaut in Indonesia as in their native Yemen, consist of 2 major groups: first, the Alawites (Sayyidi) are descendants of the Prophet SAW (especially through the Husain bin Ali route) such as al-Attas, al-Idrus, al-Segaf, and others, and, secondly, the Qabili group, namely groups outside the Sayyids such as Bafadhal, Balfas, Baridwan, and others, or commonly referred to as the Shekh group (Masyayikh) (Muthiah & Agustiningsih, 2019).

Judging from their social level, the Hadrami people are divided into five, namely 1) Sayyids, who are the highest class and consider the Prophet’s descendants from the path of Fatimah Az-Zahra and Ali bin Abi Talib, 2) Qabaails, who are of a noble class, 3) Masyaikhs, who engaged in education and teaching, 4) Daifs, who came from the group of farmers, traders, craftsmen, etc, and 5) A’bids, who were a class of slaves (Batubara et al., 2020). In an interview with Fahmi Bafadhal, one of the Hadrami tribes in Jambi stated:

“Ada tiga kategori Hadrami di Jambi: pertama, Sadah al-Alawiyyin, kedua, Syekh (Masyayiikh), dan, ketiga, Qabilah (Qabail). Sadah adalah mereka yang memiliki garis keturunan Hasan atau Husein bin Ali bin Abi Talib. Mereka disebut Zurriyah al-Rasul, bukan garis keturunan Rasul; mereka yang pergi ke Hasan atau Hussein bin Ali. Nasab dari garis keturunan laki-laki berlanjut dari generasi ke generasi. Masyayiikh adalah tuan dan keturunannya. Terlepas dari perbedaannya, Masyayiikh dan Qabili adalah sama karena mereka bukan keturunan Nabi”. (There are three categories of Hadrami in Jambi: first, sadah al-alawiyyin, secondly, shaykhs (masyayiikh), and, thirdly, qabilah (qabail). Sadah is those who have the lineage of Hasan or Husein bin Ali bin Abi Talib. They are called Zurriyah al-Rasul, not the lineage of Rasul; those who go to Hasan or Husein bin Ali. The Nasab of the male lineage continues from generation to generation. Masyayiikh are tuan guru (masters) and their descendants. Despite the differences, Masyayiikh and Qabili are the same in that they are not descendants of the Prophet).

Hadrami society has traditionally been divided into a system known as the “ascriptive social stratification system,” which affects almost every aspect of life, including work. This system of stratification organizes people into different groups according to their descent (Kafaabillah, 2016). For the Hadrami, the Sayyid, Habib, Syarif, and Wan (Malay community) groups are the highest social level classifications based on hereditary professions which then determine their social status and give birth to social manners in their environment. They entered Hadramaut in 295 AD after departing from Basra in Iraq. These Sayyids are known as scholars who understand Islam, so that many of them become teachers and preachers who are influential and respected by the community, such as Habib Munzir bin Ali Assegaf and Habib Anis, whose graves are visited by many pilgrims every day (Kafaabillah, 2016).

The migration of orang arab (Hadhrami) to Indonesia brought the stem of social stratification, although there was no caste based on their lineage. There are five social stratifications of the Hadhrami (Hadramawt), namely: 1) the Sayyids, they are the highest and most prominent group who claim descent from the Prophet from his daughters Fatimah Az-Zahra and Ali ibn Abi Talib. They are usually called Baalawi/Alawi or Habib, 2) Qabaail, they are. worldly nobility. In its native area it is a group that bears arms; 3) The Masyaaikh, a group engaged in education and teaching; 4) Daif group, this group consists of farmers, merchants, craftsmen, etc.; 5) A’bid group, they are slaves (Batubara et al., 2020; Pijper, 1984). The hadrami social stratification system in Jambi then has its own role, both in the fields of religion, trade and political roles.

4. Hadrami, managerial psychology, and educational leadership development in Jambi

Historically-sociologically, madrasas are Islamic educational institutions that first established in Jambi (Muzakir, 2017). Jambi scholars who are Hadrami chose madrasas because they were inspired by their experiences of studying in Mecca. Before the 20^th century, there was no information about madrasas. Existing education was still centered on mosques, surau, pesantren, and dayah. The growth of madrasas was then used, at least, as momentum for Islamic education. Azra (Azra, 1994; Muzakir, 2017) viewed it as a projection of Islamic education, which would become Indonesia’s most intensive reform movement in the 20th century (Azra, 1994; Muzakir, 2017). The beginning of the growth of madrassas in Jambi was in the second decade of the 20th century, more precisely in 1912. Some Hadhrami and Jambi scholars such as “Abd al-Shamad bin Ibrahim (w.1942), Ibrahim bin” Abd al-Madjid (w.1922), Kemas Muhammad Salih bin Muhammad Yasin, Ahmad bin ‘Abd al-Syukur (d. 1923), Uthman bin ‘Ali, and Sayid ‘Ali bin Muhammad, after studying in Mecca, returned to Jambi. Before that, they studied a lot with scholars in Mecca such as Khatib al-Minangkabawi who was not only famous for teaching religious sciences but also ignited nationalism against Dutch colonialism and Islamic Reformers in Indonesia, including the scholar Syekh Muhammad Rahmat Allah (a rich man and philanthropist from India), founder of Madrasah Saulatiyah in 1874 and an opponent of Christian missionaries and anti-British movements.

After returning to Jambi, from managerial psychology perspective, they first established a simple kuttab (place for reading and writing) made of bamboo, which was called “Madrasah Bambu” in 1913. Two years later, in 1915 to be precise, they founded the organization Perukunan Tsamaratul Insan (PTsI) as a legal umbrella with programs of 1) strengthening the social solidarity of Muslims, 2) improving houses of worship, 3) establishing madrasas, providing quality teachers, who not only teach religious knowledge, but also general education, 4) establishing waqf institutions and hospitals, and 5) empowering rubber plantations for long-term financing (Azra, 1994; Muzakir, 2017).

In realizing these programs in 1915 and 1916, PTsI succeeded establishing Nurul Iman, Nurul Islam, Sa’aadatud Daren, and Jawharen madrasas in 1927. ‘Abd Qadir bin Ibrahim (d. 1970) left PTsI and founded Madrasa As’ad in 1951. Madrasa As’ad in its development experienced rapid progress because it was close to the government and responsive to issues of change in the national education system. In addition to the madrasa, as Muzakir (Azra, 1994; Muzakir, 2017) explained, HMO Bafadhal, an Arab descendant who died in 1986, also built Madrasah al-Khairiyah in 1936 together with Kemas A. Ghaffar Dung and Abdullah Syukur bin Abdullah. From this fact, in Jambi City, the community of Hadrami descent from the masyaikhs has a big role in developing Islamic education. Sheikh Ahmad Soufi was of the Bafadhal tribe who first set foot in Jambi City around 1138 H/1725 AD. His arrival was said to be at the request of Ash-Sheikh Ahmad Ilyas, an envoy from the Ottoman Empire (Muthiah & Agustiningsih, 2019).

Since the reign of Rangkayo Hitam (1500–1515) took control of the kingdom in Jambi, Islam was the only religion for the people of Jambi (Faisol, 2005). Despite the Dutch colonial atmosphere, a traditional educational institution, Nurul Iman was born under the leadership of “H. Ibrahim bin H. Abdul Majid”, as the oldest pesantren education in the entire Jambi area (Faisol, 2005). Further developments, Fadhila (2022) noted that since 1937, the Hadrami people have been involved in the world of education in Jambi (D. A. Bahalwan, 2022). From the research, it is known that one of the figures from the Bafadhal family, namely Syekh M.O. Bafadhal, carried out a fairly rapid reform of Islamic education focused on the Al-Khairiyah educational institution in Jambi City since 1959 by focusing on the issue of curriculum and religious knowledge. Educational renewal carried out by Sheikh M.O. Bafadhal has influenced reforms in the fields of institutions, organizations, educational goals, and teaching methodologies until now (Muthiah & Agustiningsih, 2019).

5. Hadrami, sultanate and Islamization of Jambi

When Datuk Paduko Berhalo married Putri Selaras Pinang Masak who controlled the area across the Batanghari River. From this marriage, thus was born four children, they were Rangkayo Pingai, Rangkayo Hitam, Rangkayo Kedataran, Rangkayo Gemuk (female). After Datuk Paduko Berhalo passed away, Putri Selaras Pinang Masak handed over the leadership of Jambi to her eldest son Rangkayo Hitam, who later inherited the Jambi kingdom to the Jambi Sultanate. Rangkayo Hitam met Putri Mayang Mangurai in Tembesi when visiting Temenggung Merah Mato and his brother Temenggung Temantan, the King of Tembesi. Temenggung Merah Mato ordered him to establish his own country. The country that was founded was named “Tanah Pilih”, which later became the capital of Jambi Province (Amjad, 2018).

The Hadrami community in the 18th century began to attend and live in Jambi. Their existence was represented by the emergence of Kampung Arab Melayu in Jambi. They played an important role and influence for the people of Jambi, namely in the socio- religious field actively preaching in Jambi by Said Husen bin Ahmad Baraghbah, and in the political field by Said Idrus al-Jufri having the title Pangeran Wiro Kesumo, a leader in the Jambi Sultanate. He had a major influence in determining the direction of Jambi politics and leadership (Katsir, 2019).

The periodization of Hadrami’s leadership in government and Islam in Jambi was quite large marked by the entry of Islam in Jambi brought by Akhmad Salim in the XV century, continued by Tuanku Keramat Tambak (Sayyid Husein Baragbah) and continued by Muhammad Syufi Bafadhal. The efforts of ethnic Arabs (Hadrami) in the development of Islam in Jambi City at the beginning of the 20th century were carried out by the most prominent figures at that time, Sayyid Idrus Hasan Al-Jufri (Prince Wiro Kesumo) and Prof. Syeikh HMO Bafadhal. These two figures did construction of places of worship (mosques), building madrasas, da’wah, even became scholars in Jambi (Sucialinda, 2019).

Islam entered Seberang Kota Jambi after the Malay Kingdom moved from the Tanjung Jabung area to the interior of Jambi during the reign of Rangkayo Hitam, namely in Tanah Pilih. During this period, the Islamization of Seberang Jambi City occurred. In this Islamization process, Sayyid Husin Baragbah, a scholar, was considered to be instrumental in providing understanding and appreciation for the community about Islam (Malim, 2007). The Arab-Malay cultural relationship could not be separated from the series of Islamization. The Arab contribution was instrumental in this process (Madjid, 2013).

In a historical period, a political system that could hold the unity of the archipelago developed in Indonesia, just like the era of the Srivijaya and Majapahit kingdoms (7–16 century AD), which hundreds of years later grew into sovereignty under the influence of Islam (Tasman, 2014). The influence of this Islamic religion then also entered Jambi. Historians have different views regarding the arrival of Islam in Jambi, whether it was brought from Arabia or from India. Those who hold the view that Islam was directly from Arabia base their opinion on the presence of its bearers who were travelers and traders, while those who base their observations on culture and Shafi’i schools tend to say that Islam came from India (Apdelmi, 2018). This view seems more inclined to the opinion that says that Islam came directly from Arabia since the process of Islamization in Jambi occurred because of the ship from the Turkish Sultanate in spreading Islam. The group was led by Ahmad Ilyas who was nicknamed Datuk Paduko Berhalo. However, it is important to note that the Islamization of Jambi society was closely related to cultural assimilation and acculturation, this form of assimilation is seen in inter-ethnic and racial marriage activities. Two people of different races marrying would produce mixed Indo-Arab ancestry, while cultural acculturation was marked by the preservation of tombs, and temples handed down by Hindu-Buddhists, which were not destroyed by the presence of Hadhrami who brought Islam as a faith, increasing the role of education, and Hadrami’s sociopolitical histories towards Jambi Malay society. Without these cultural, educational, and socio-political historical roles, it is impossible for Hadrami to be well received.

That is why Hadrami played step and roles in terms of history, education, and culture, as seen in several local manuscripts such as “Undang-Undang Pencacahan Jambi” and “Inilah Sajarah Kerajaan Jambi” since 700 AH written by Ng Lebih Sutho Dilago, who explained that the Jambi Kingdom emerged and developed since the arrival of Ahmad Barus II, better known as Datuk Paduko Berhalo. Datuk Paduko Berhalo himself was the son of the king of Istanbul, Ottoman Turkey. Datuk Paduko Berhalo married the daughter of the king of Jambi, a descendant of the king of Adityawarman (Pagaruyung Kingdom), who was named Putri Selarang Pinang Masak (Mursalin, 2012). Culturally, this marriage marked the role of assimilation and acculturation of this culture.

Datuk Paduko Berhalo came from Turkey as a messenger from Sheikh Ahmad Ilyas to destroy idols on the Island of Berhala. Although some experts differ on the origin of Datuk Paduko Berhalo (some have written “Datuk Paduko Berhalo”, taken from the Jambi dialect). Some said that he came from the Langsat River (currently Dharmasraya) (Mursalin, 2012); some said he came from Palembang, sent to destroy idols on Berhala Island. In fact, when he died, he was buried on Berhala Island, Sungai Itik Hamlet, Sadu District, Tanjung Jabung Timur Regency, Jambi Province. This location then, due to regional autonomy, is now in the Riau Islands region. The following figure shows the grave of Datuk Paduko Berhalo.

Datuk Paduko Berhalo grave is located at Sungai Itik Hamlet, Sadu District, Tanjung Jabung Timur Regency (Insert before entering the Kepulauan Riau Region).

Ahmad Barus II preached Islam in Jambi. One of his sons, Orang Kayo Hitam, is seen as the most influential person in spreading Islam to the interior (Muzakir, 2019). “Ini Sajarah Kerajaan Jambi” (Muzakir, 2019) describes when Jambi embraced Islam:

“Peri menyatakan awal Islam ini Jambi zaman Orang Kayo Hitam bin Datuk Paduko Berhalo yang meng-Islam-kannya. Kepada Hijrat Nabi shallallah ‘alayh wa salam 700 tahun dan kepada tahun Alif bilangan Khamsiah, dan kepada sehari bulan Muharam hari Kamis pada waktu suhur masa itulah awal Islam ini Jambi mengucapkan dua kalimah syahadat, sembahyang lima waktu, puasa sebulan Ramadhan, dan zakat fitrah. Baharulah berdiri rukun Islam yang lima”. (Peri stated that the beginning of Islam was Jambi during the time of the Orang Kayo Hitam son of Datuk Paduko Berhalo who Islamized it. To the hijrat of the prophet Muhammad peace be upon Him, 700 years and to the year ‘alif’ the number of khamsiah, and to the day of the month of Muharam on thursday at that time the beginning of Islamize Jambi recited two kalimah shahadah, praying five times, fasting in a month ramadhan, and zakat fitrah. Then stood the five pillars of Islam).

The conversion of religion in Jambi from its previous religion to Islam, of course, cannot be separated from the role of the arrival of Muslim Hadrami as a typical historiographic network in Malay areas such as Jambi at that time. Of course, this religious conversion began with assimilation, even cultural acculturation with the local community, so that the Hadrami people and Islam they brought could be accepted peacefully.

Several studies conducted indicated that Hadrami has played a role in Jambi (Muzakir, 2019). This role historically proved that Hadrami, which brought Islam to Malay land, either through trade routes or the spread of Islam or in other ways, was accepted peacefully without war. In the education aspect, Hadrami proved to have played a role in passing down education which would later become the forerunner of the advancement of civilization and education in Jambi, marked by the establishment of a number of educations such as Nurul Iman, As’ad, Saa’adatuddarain, and so on, which still exist today, and culturally marked by assimilation, acculturation of Jambi and Hadrami cultures until the marriage of Hadrami with Jambi Malay. This is proof that Hadrami was accepted by the Jambi people, which means that it was also an easy way to enter Islam at the level of Jambi Malay community leaders, so that later Islam can develop rapidly.

Islamic power in Jambi, more precisely the Jambi Sultanate, originated from the Jambi Malay Kingdom with a long development, starting in the second century AD. Empu Prapanca, a poet from the Majapahit kingdom who lived at the same time as Gajah Mada, in his work “Negara Kertagama” stated that the areas of the Javanese Hindu kingdom of Majapahit included Jambi, Palembang, Dharmasraya, Kandis, Siak, Rokan, Mandailing, Panai, Kampe, Haru Temilang, Perlak, Samudera, Lamuri, Barus, Batan, and Lampung (Mukarrom, 2014). Of course, the kingdom underwent a metamorphosis for a long time until it became a sultanate, residency, then became Jambi Province. Therefore, it is not surprising that today the majority of the people of Jambi province are Muslims (21st century).

The chronology of the development of the Malay kingdoms in Jambi (Tasman, 2014) is as follows:

Chronology of the development of the Malay Kingdoms in Jambi according to Aulia Tasman.

Based on critical analysis, it is known that the leadership of Jambi Islam was brought by Datuk Paduko Berhalo, then after he died, the leadership of Jambi Islam was handed over the Jambi kingdom to the Jambi Sultanate to his son Rangkayo Hitam, establishing his own state, namely “chosen land” which is the capital of Jambi province today (Amjad, 2018). In the 18th century they were present and lived in Kampung Arab Melayu Jambi. Increasingly, Hadrami’s work increasingly has an important role and influence, both in the socio-religious, political, and leadership fields in the Jambi Sultanate, even determining the political direction of Jambi (Katsir, 2019). Hadrami’s leadership role continues into the 21^st century today as evidenced by the emergence of building places of worship (masjid), building madrasas, da’wah, and even becoming scholars in Jambi (Sucialinda, 2019).

From the evidence and historical heritage sites prove that Islam entered Seberang Kota Jambi after the Malay Kingdom moved from the Tanjung Jabung area to the interior of Jambi during the reign of Rangkayo Hitam, namely in Tanah Select. In this period, the Islamization of Kota Seberang Jambi took place. In this process of Islamization, Sayyid Husin Baragbah, a scholar, is considered instrumental in providing understanding and appreciation to the public about Islam (Malim, 2007). Arab-Malay cultural relations cannot be separated from the series of Islamization. Arab contributions were instrumental in this process (Madjid, 2013).

In the historical period, political systems that could hold back the unity of the archipelago developed in Indonesia, such as the era of the Srivijaya and Majapahit kingdoms (7th-16th centuries AD), which hundreds of years later grew into sovereignty under the influence of Islam (Tasman, 2014). The influence of Islam then also entered Jambi. Regarding the origin of Islam in Jambi, historians hold the view that Islam came directly from Arabia, in contrast to Apdelmi who said that Islam originated in India (Apdelmi, 2018). That said, Islam came from Arabia since the process of Islamization in Jambi occurred because of ships from the Turkish Sultanate in spreading Islam. The group is led by Ahmad Ilyas who is nicknamed Datuk Paduko Berhalo. However, it is important to note that the Islamization of Jambi society is closely related to cultural assimilation and acculturation, the form of assimilation is seen in inter-ethnic and racial marriage activities. Two people of different races marrying would produce mixed Indo-Arab ancestry, while cultural acculturation was marked by the preservation of tombs, and temples bequeathed by Hindu-Buddhists, which were not destroyed by the presence of Hadhrami who brought Islam as a faith, increasing the role of education, and the socio-political history of Hadrami towards the Jambi Malay community. Without this cultural, educational, and socio-political historical role, it would be impossible for Hadrami to be well received,

6. Leadership and Heritage of Hadrami Islamic education in Jambi

As explained earlier, Hadrami’s presence in Indonesia, including in Jambi, has been quite long. Several studies have shown that initially, they were present in Indonesia, including in Jambi, with a mission to trade and spread Islam. It was realized that the mission of spreading Islam will only grow well if supported by good Islamic education. Sahiyah (Sahiyah, 2019) stated that in the socio-religious field, Hadrami established Jamiat Kheir education as a representation of educational institutions and Hadrami’s identity, which were originally functioned to accommodate the education of Hadrami children, but in its development, it was open to all Muslims to enter it. Jamiat Kheir with its dynamics continued to exist adjusting to developments and changes, thus enabling it to improve, by adopting general education.

For this reason, it is not surprising that in Jambi Islamic education such as Jami’atul Khair, Sa’adatuddarain, Nurul Iman, al-Khairiyah at the madrasa level, and religious universities such as IAIN (now UIN) Sulthan Thaha Saifuddin were born. All these latter educational institutions were developed by the Hadrami community, especially by the descendants of Bafadhal. Some of the works inherited by the Hadrami descendants in Jambi were not only in the form of the establishment of madrasas and tertiary institutions, but also active involvement in recitation and religious dissemination, building unique religious traditions, and haul ceremonies for ancestors that are still ongoing today.

Among the intellectual figures of Hadrami in Jambi who were considered to be the driving force for educational leadership and educational progress in Jambi was Prof. KH.MO. Bafadhal. He became a religious figure as well as an educator. From him, the next educational figures were born. The strong influence and renewal of Islam in Jambi has given birth to educational institutions with advanced and developing educational leadership. Sporadically, various parties have paid attention to education in Jambi, especially people from various regions to study at Jami’atul Khair, Sa’adatuddarain, Nurul Iman, Al-Khairiyah at the madrasa level, and religious universities such as IAIN (now UIN) Sulthan Thaha Saifuddin.

The community of Arab descent from the masyaikhs in Jambi City has a significant share in developing Islamic education for Muslim children in Jambi City. Since the 1930s, there have been madrasas and educational institutions initiated by masyaikhs that have grown to the present. Among them are Madrasah Al-Khairiyah in Jambi City (1937), State Institute for Islamic Studies (IAIN) Sulthan Thaha Saifuddin of Jambi (1967), which has now changed its status to UIN, Madrasah Nurul Falah in Kebun Jeruk (1973), and the al-Irsyad al-Islamiyah Educational Institute (1980). The legacy of educational leadership as stated by Muthiah Bafadal above is still ongoing today (Muthiah & Agustiningsih, 2019).

Thus, the symbol of Hadrami’s presence in Jambi can be seen from the figures, works, and followers who are increasing day by day. In this position, Hadrami in Jambi has shown a significant existence. This is evidenced by the existence of those who become bureaucrats, educators, tuan guru (a typical Jambi term to indicate kiai/ulama), civil servants, traders, and so on. This is reinforced by a statement that says:

“Numerous Arab and Indo-Arab figures, including political leaders, educators, preachers and Islamic scholars, have contributed to shape Indonesia’s Islamic and Muslim cultures. Some of these individuals will be briefly highlighted here, in order to emphasise the role of Arabs and Indo-Arabs, particularly from the sadah groups, in the spread of Islam in the country” (Al-Qurtuby, 2017).

7. Findings and discussion

From the research conducted, the findings prove that the existence of Hadrami in Jambi has existed in the 15th century and settled in Jambi in the 18th century until now. Tracing its historical roots, it shows that Hadrami in Jambi is strongly suspected to have originated in Yemen (Hadramaut), entered Indonesia through Oman, India, Sri Lanka, Aceh, Palembang, to Jambi, and a large number of areas on the islands of Java, Kalimantan, Sulawesi and other large areas.

On orders from the Islamic kingdom that was in power at that time, the Ottoman Turkish kingdom, sent Sheikh Ahmad Soufi to Palembang, and from Palembang it is known that in Jambi there was a lot of idolatry, so Ahmad Barus was sent to come to Jambi and abolish the idols in Jambi, so the local people gave the title “Datuk Paduko Berhalo”. Not only the destruction of idols was carried out by Datuk Paduko Berhalo, but also carried out the process of Islamization to the community. After his death, the process of Islamization was continued by his son “Rangkayo Hitam”. Rangkayo Hitam was appointed king in Jambi and succeeded in Islamizing Jambi as a whole.

The study also found that Hadrami’s involvement in Jambi was not only limited to aspects of trade, the spread of Islam, but also aspects of leadership management psychology especially from the perspective of history, education, and budaya. In this last aspect, it strengthens the evidence that Hadrami Islamized the Jambi people which was his main goal. The historical spirit of the Hadrami diaspora, the agenda of education, assimilation and cultural acculturation is a long series of Hadrami struggles in Jambi towards its existence to this day.

Based on critical analysis, the discussion about Jambi Islamic leadership was brought to the Jambi kingdom led by Datuk Paduko Berhalo to his son Rangkayo Hitam, so that the work changed to Jambi Sultanate. This sultanate according to M. Amjad then established its own state, namely “selected land” which is the capital of the current Jambi province (Amjad, 2018). In the 18th century, Hadrami was present and lived in Kampung Arab Melayu Jambi. Over time, Hadrami’s work increasingly has an important role and influence, both in the socio-religious, political, and leadership fields in the Jambi Sultanate, even determining the political direction of Jambi (Katsir, 2019). Sucialinda strengthened that Hadrami’s leadership in Jambi continues into the current 21st century, as evidenced by the emergence of the construction of places of worship (masjid), the construction of madrasas, da’wah, and even becoming scholars in Jambi (Sucialinda, 2019).

Critical analysis of the evidence and historical heritage sites proves that Islam entered Seberang Kota Jambi after the Malay Kingdom moved from the Tanjung Jabung area to the interior of Jambi during the reign of Rangkayo Hitam, namely in Tanah Select. In this period, the Islamization of Kota Seberang Jambi took place. In this process of Islamization, M. Malim strengthened the evidence that Sayyid Husin Baragbah, a scholar, was considered instrumental in providing understanding and appreciation to the public about Islam (Malim, 2007). Therefore, it stands to reason why M. Madjid, then, stated that theArab-Malay cultural landscape could not be separated from the series of Islamization, andthat Arab contribution played an important role in this process (Madjid, 2013).

From this fact, the establishment of the Malay Sultanate in Jambi had a tremendous role in the process of Islamizing the Jambi people. This is evidenced by the fact that the kings and royal circle became Muslim, so it is not surprising that in a short time, the people of Jambi as a whole had embraced Islam. This fact also proves that Jambi Malay means Islamic Malay. In short, an ethic adoption from the ancient family is the uphold of the family to society (Harun et al., 2019).

8. Conclusion

Based on the research results, it can be concluded that throughout the history of Hadrami’s leadership in Jambi his role was very large in IslamizingJambi. Seen from managerial psychology perspective, there were at least three roles of Hadrami’s leadership in islamizing Jambi, they are historical, educational, and cultural roles.

From a historical perspective, Hadrami has been proven to play a role in Islamizing Jambi. This process of Islamization has changed the religious history and civilization in Jambi. From an educational perspective, in strengthening the role of Hadrami in the process of Jambi Islamization, Hadrami played a role in pioneering and developing Islamic education in Jambi. Hadrami’s efforts are the development of Islamic education (madrasah) to ensure the implementation of religious activities and the process of awareness of the importance of Islamic Education in Jambi. From a cultural perspective, the culmination of Jambi’s Islamization process, Hadrami was able to realize Islamic culture amid assimilation, and acculturation of different cultures, which gradually made Jambi a Jambi Islamic Malay Sultanate. The process of Islamization of Jambi through assimilation, and cultural acculturation that is managerially psychological is carried out with no psychological clash with local people who have first embraced Hindu-Buddhism in addition to the eradication of polytheism and idolatry for centuries before. This fact reinforces the finding that Islam entered Jambi was accepted peacefully.

Disclosure statement

No potential conflict of interest was reported by the authors.

Additional information

Notes on contributors

Rusmini Rusmini

Rusmini is a lecturer at Department of Islamic Education Management at UIN Sulthan Thaha Saifuddin Jambi, Indonesia. Her research interests include Islamic Education Management and Managerial Psychology.

Martin Kustati

Martin Kustati is a professor and Rector at UIN Imam Bonjol Padang. Her works on TEFL, Language Learning Strategies.

Samsu Samsu

Samsu is a professor at UIN Sulthan Thaha Saifuddin Jambi. His research interest is an educational leadership.

Edy Kusnadi

Edy Kusnadi is a lecturer at UIN Sulthan Thaha Saifuddin Jambi. His research interests are guidance, counseling, and social religious changes.

Ismail Suardi Wekke

Ismail Suardi Wekke is a lecturer at IAIN Sorong. His research interests are Islamic education, gender Muslim minorities, and international relations.

Ade Novia Maulana

Ade Novia Maulana is a lecturer at UIN Sulthan Thaha Saifuddin Jambi. His research interest is an Information Technology.

Suci Ramadhanti Fitriani

Suci Ramadhanti Febriani is a lecturer at UIN Imam Bonjol, Padang.