Algadri moved to Kupang in 1996. Initially he taught children of a sadah family in
Kampung Koinino, before accepting more students in Kampung Bonipoi. He moved to Kampung Airmata in 1998, taking over a place that previously belonged to another Qur’anic teacher (a Hadhrami named Assegaf) who had passed away. He used the place as a classroom for junior students, while senior students learned at his house. He rented a house, located around 200 metres from the Airmata Mosque, and used a 3 x 4 square metre living room as a classroom. In 2001, he named the learning centre TPA Radhatul
Jannah.131 The TPA has 43 students comprising 30 senior and 13 junior students. Habib
Usman Algadri was assisted by two TPA graduates. The pupils began their education
learning Arabic letters (iqra) as a foundation, and continued to learn compositions (juz
amma) before mastering the Qur’an. Some of the graduates pursued their education to
Pesantren Assalam in Solo, Central Java.
The other TPA is owned by Zainab Djawas (born in 1945). She is an example of a non-
sadah Hadhrami Qur’anic teacher in Kupang. Zainab Djawas is an active member of women’s Majelis Taklim Nurul Jadidah at Kampung Airmata. She has been teaching
131 He prayed several times before coming up with that name, which literally means ‚‘Park of Eden’ but
can also mean ‘a place to learn’. He then came to Mataram to seek approval from his teacher Kyai Syekh Muhammad Zainuddin bin Abdul Majid. Upon approval, the name was adopted.
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the Qur’an since the 1970s after being asked by the late Haji Birando bin Tahir. In 2011, she had up to 40 sudents. These children learn six days a week (excluding
Thursdays), starting after the late afternoon (ashar) prayers until maghrib prayers.
In these two TPA, I observed that the students not only learn how to read the Qur’an. To attract the interest of children, additional activities were conducted. Zainab Djawas gave training to perform prayer correctly on Sundays. At TPA Raudatul Jannah, the students
were taught to play rebana (percussion instrument). In accordance with Aswaja
tradition, rebana is an important instrument to play while reciting shalawat to the
Prophet on certain occasions. Habis Usman Algadri said that money is not his motivation in teaching children. His main motivations for teaching children is to keep them away from alcohol and other bad behaviours, and to teach his students how to be a good Muslim.
These two TPA are run on a voluntary basis. Habib Usman Algadri did not require any fees from his pupils. He relied on voluntary contributions from students’ parents and other parties. His TPA received learning materials from the Ministry of Religious Affairs of Kupang. Furniture and carpets in the classroom were also donations. Zainab Djawas received small financial contributions from the students. Both Habib Usman Algadri and Zainab Djawas mentioned that teaching Qur‘an to children gave them satisfaction. As a teacher, it has always made her proud to see her students slowly become able to read the Qur’an and to eventually complete the recitation of the whole Qur’an.
Despite his limited income, Habib Usman Algadri was able to perform the hajj in 2009.
The money came from his former students, relatives, and his followers who gave donations on hearing of his intention to go to the Holy Land. He recalled around 400 people gathered to say prayers before his departure. Upon his return, a thanksgiving
ceremony was held to welcome him home. He mentioned that during the hajj, the faces
of his parents and children who had passed away appeared to him when he was reciting the Qur’an in Arafat. He considered this experience a divine reward for his long-term dedication in teaching the Qur’an.
Maintaining Hadhrami identity
Book of Genealogy
Hadhrami of sadah families are expected to register their genealogy (nasab) in a Book
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Alawiyah. Established in 1932, Rabithah Alawiyah has an autonomous body called Maktab Daimi, which is responsible for documenting and recording descent line to the Prophet. Ali bin Ja’far Assegaf, the chairperson of Rabithah Alawiyah in Indonesia,
explained that the genealogy linking the sadah with the Prophet is virtuous because it
contains the most virtuous genetic qualities from the Prophet, and therefore its purity should be maintained. The registration can be done directly or via post or online. A
sayyid will be asked to fill in a form, which can be downloaded from the website,132 and provide detailed information on names of the forefathers up to six or seven generations.
A committee at Maktab Daimi will verify if the applicant is of sadah descent and was
born of a legitimate marriage according to Islam. Two sadah witnesses are needed in
the verification.133
Maktab Daimi has 39 representative offices in provinces and districts across Indonesia. In NTT Province, the only representative office is in Ende. In Kupang, since 2011 Habib Abdussalam Alhinduan has been volunteering for Maktab Daimi to collect data on sadah families. He offered help for sadah families to obtain the Book of Genealogy,
including assistance to sadah families who have difficulty in identifying their
forefathers. Alhinduan said that the data collection on sadah families in Kupang is very
important to ensure that all sadah families have a Book of Genealogy. He mentioned
that Allah has obliged all Muslims to love and respect the Prophet’s family and his offspring. Allah confers the Prophet and his family a very honourable place and protects
them from sin. That was the reason, he added, why it is very important for sadah to
properly maintain their genealogical lines with the Prophet.134 Prior to the arrival of
Alhinduan, sadah families in Kupang usually sought help from relatives in Jakarta to
obtain the book. Informants from the Alatas, Alhabsy, and Gudban clans confirmed this practice.
132www.rabithah-alawiyah.org. When submitting an application, some supporting documents are needed,
such as two photographs, a copy of an identity card, the family card (kartu keluarga), and birth certificates of the children. Maktab Daimi is authorised to issue the Genealogy Book in Indonesia, Malaysia, Brunei, and Thailand.
133 In issuing the nasab, Maktab Daimi uses a number of books published in Hadramaut and in Indonesia
as references, for example, seven volumes of Syajarah Ansab Al Alawiyyin (History of the Genealogy of the Alawy) composed by Habib Abdurrahman bin Muhammad Al Masyhur and written by Salman bin Said bin Awadh Ba’Ghauts, and three volumes of Syajarah Ansab Al Alawiyyin (in Indonesian) by Habib Ali bin Ja’far Assegaf. There are also 15 volumes of Al Maktab Addaimi, which is said to have combined the Hadramaut and Indonesian volumes, written by Abdillah bin Isa bin Hud Alhabsyi.
134 Habib Abdussalam Alhinduan wrote a book in 2008 entitled Rasulullah SAW Mempunyai Keturunan
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Ali bin Ja’far Assegaf mentioned that Buku Nasab is issued only for male sadah.
Female sadah will have their names recorded in their father’s book. The book is
passport size (see Figure 4.17) containing information of the sayyid, his nasab, and
names of his children (both sons and daughters). Buku Nasab is important for the
identity of sadah families in relation to inheritance and marriage. Hajah Opong Alatas
added that the book has practical benefits for a habib. When a habib sayyid (male
sadah) wishes to propose to a syarifah (female sadah), it is expected he will show the
book to the bride’s family as proof of his sayyid status.