Leadership Succession in Pesantren

This paper aims to explain leadership succession in one of Indonesian Islamic educational institution, specifically in salafiyah pesantren. Scope of this paper covered a system of pesantren leadership succession. Method of analysis was literature of pesantren from Mastuhu. The discussion revealed that a tradition of pesantren leadership succession was influenced by heredity, idealism, and respect as well as fanaticism to kiai. Traditionally, other people will not be in line with the ideology of pesantren's founders. Pesantren will being closed down to kiai. Santries as asuccessors are kiai's struggle and will be turn in when a successor act as founder. Pesantren will be let it in order to be better than before. For pesantren, other people are not successors of kiai's struggles. It had a serious impact on sustainability and development of Islamic educational institution in the future as communities. Pesantren as communities are factor of determinant to sustain of Indonesian Islamic educational to survive in global society. So, Indonesian government has to supported to develop pesantren. Government could establish specific director general of pesantren in national education. Comprehensively, Islamic educational institutions something like pesantrens should be accommodate and respond to global issues.


INTRODUCTION
The backgrounds of this paper were some of researcher findings that to show up on leadership in the context of management of education, namely: WKH JDS EHWZHHQ VRFLHW\·V H[SHFWDWLRQ DQG WKH SUHSDUHdness of educational institution in anticipating the vacuum of a successor for the previous leader; (2) the urgent needs of student development that is expected to be able to accommodate students with a capacity of knowledge in adapting the development of science and technology; (3) the lack of synchronization between the internal parties of institution and the society in preparing leadership cadre; (4) the lack of openness of the internal system of educational institution in accommodating and engaging the communities to actively participate in the decision making; (5) ignorance of the internal parties of the institution caused by the fear of different ideology and vision; and (6) the slow response of internal parties to the future development of the institution.
Given the above description, the problems that emerge and should be addressed seriously in Islamic education context are: (1) a deep understanding of the Islamic educational institution system based on pesantren as an open system; (2) a comprehensive understanding of leadership tradition that has long been restrictive and made as guidance, while the tradition is actually incompatible with the development of the science of management oriented at open system management, namely in addition to the single policy maker there is another party in an institution, namely the communities as the stakeholders of decent education that have to be taken seriously to compensate for the lack of concern that it has got.
The main issues above are formulated into the following statements that characteristics of leadership in Islamic educational institution in pesantren commonly still traditional and backward. Consequently, pesantren and Islamic education also still assumed to non formal religious education, far from being a modern. This paper employed literature analysis approach. So the main of data sources in the field consisted of report of research and books (documents). All of the documents were processed afterwards using a comprehensive thinking system in order to get the problem formulation close to the objectives to be achieved as have been previously explained.

DISCUSSION
Focus of discussion are oriented to pesantren·V OHDGHUVKLS WUDGLWLRQ VXFFHVVLRQ innovation, and readiness of next generation to make changes.

Leadership Style
Referring to the issues, charismatic leadership style displayed by kiais as one relying on the trust of the santris or the general communities of pesantren·V congregation members who held the view that kiais leaders of pesantren assumed to be partly given the authority by Allah (Mastuhu, 1995, p. 106).
Another leadership style implemented by kiais was paternalistic, in which the leadership inclined to fatherly attitude emerging from kiai·V personality. This style of leadership shows a tendency that a leader thinks of himself as a role model, so that both his words and actions should reflect the role model for his followers. Hence, the most important element is a fatherly trait that continuously nurtures santris as his followers. On the one hand, a kiai is truly aware that his santris and followers need guidance and direction as they are not mature yet in understanding religion, but on the other hand, often times the obedience tends to be seen as loyalty to the leader himself as an individual.
Authoritarian leadership style was actually applied as well by the kiais, as proved by the major impact observed among santris and congregation members. So that their participation was very minimal, almost none. In this kind of leadership style, the freedom of santris and congregation members is restricted by the kiai. They accepted more suggestions than giving ones (Mustuhu, 1995, p. 114). Even though other leadership styles were found, such as democratic, lassiez faire, and other styles that tended to be inherent in the kiaiV· themselves, who were varied and had various ways of accommodating the needs of their pesantrenV· GHYHORSPHQW VXFK DV E\ fulfilling formal school, courses, work world and the industries, agriculture, vocation, trades, and other social activities.
There are several side directly involved in the development of Islamic educational institution; for instance, if the educational institution is in the form of pesantren, kiais hold a full control of the development and advancement of the institution so that leadership succession will be sustained and succeeded by their offspring or even their children in-laws who are usually their own senior santris assumed to be capable of developing the pesantren. Meanwhile, if the institution is not in the form of pesantren, the main policy makers will trust the leadership succession according to their ideology, and it is not uncommon that if a family of a pesantren cannot find a successor, the family will let the institution close down by itself, so that the pesantren becomes a part of the history. Shortly, pesantren has a different leadership style from other forms of education institutions.

Santri/Students Khadam
The picture explained that one of the function of kiai·V leadership was the figure of learning centre. He is the maker of a new policy for the social issues also, ultimately those pertaining to religion. On the other hand, viewed from the aspects of authority and status as a leader, Mintzberg (1983, p. 19) revealed three major roles played by a leader.

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The role of interpersonal relationship was triggered by formal authority of a leader, including elements such as figurehead and directing the symbolization to get close to the figure of the kiai who thought to be the symbol of a pesantren and nobody can taint the reputation of the pesantren.
Looking at the phenomena and some literatures, Islamic educational LQVWLWXWLRQ·V OHDGHUVKLS was dominated by pesantren. It can be said that Islamic education leadership is identical with pesantren and kiais; they are both inherent in a peculiar bond. The tendency found from several cases and library studies revealed that kiai had a leadership style that put forward status regardless of the origin of the status and who has made it surface and what other characteristics were inherent in the status, such as a figure head with fatherly traits for their santris and congregation members.
In some parts of the traditional society, there have actually been possibilities for reformation, but because of limited scope, especially knowledge, and the lack of opportunities, the transformation tend to be slow compared to the transformations taking place in the modern society. The same is true for the communities of traditional pesantren who tend to be thought to be slow in making innovations to compensate for their disadvantages that have long restricted them.
Islamic traditional society is thought to be static and strongly restricted by XODPD·V thoughts (Islamic leaders) from the middle age. In reality, the society has actually experienced fundamental changes, but the changes have been very incremental and even tend to be complex and stored in a system that blankets it. They are not visible on the surface, even though they occur

Information
Roles: Monitor, Disseminator Spokesman before our eyes. Only those who observe the changes carefully, especially Islamic thinkers, will be able to notice the changes.
Snouck further revealed that the traditional Islam implementing the system of pesantren education in the teaching and learning is commonly assumed to make changes. Meanwhile, the main cause of the closed nature of the changed system is fact that pesantrens are very careful in making decision; hence, their being selective encourages observers to say that pesantren have been very cloistered. PesantrenV· FDUHIXOly action (being selective) actually can be understood because this attitude is based on several main considerations, namely religious consideration and social community. This closed-nature of pesantrens is possibly influenced by the prolonged Dutch colonization, so that some pesantrens had chosen to cooperate with various parties, specifically the colonizers.
In 1950s there was an exodus of students to public schools. This event was a direct impact of the increasing influence of educational institutions developed by the government that was increasingly perceived by the society. The exodus, of course, indirectly gave a negative impact on pesantrens in the following years, although there were many other factors causing the dimness of pesantrens, such as many kiais took advantage of the politic arena and bureaucracy as channels for social and religious activities, thereby causing a shift in values to be increasingly rampant (Efendi, 1983, p. VXI).
The exodus of students can also be interpreted as a sign of a shift in WKH VRFLHW\·V DVSLUDWLRQV DQG JRDOV DV ZHOO DV GHPDQGV IURP SXUH RULHQWDWLRQV of science and religiousity to a level of bureaucratic, materialistic, and political life. Pesantren in its progress has given Islamic teachings without expecting for payment and returns, such as diplomas and the like that are used as tools to gain employment. On the other hand, public schools give too much expectation of employment certainty that will be enjoyed in the future.
In addition to the above factors, progress in the body of pesantren is influenced by ideological factor, the need to improve quality, and strategic considerations. The ideological factor here is defined as the Islamic educational institutions perpetually give guidelines to the society to uphold the Islamic teachings to be made the foundations for their actions. This kind of Islamic teaching clearly tolerates reformation.
Meanwhile, the strategic factor was needed by the institution to increasingly do self-improvement. This factor is closely related to the issues of the journey of Islamic educational institutions. Somebody can see how the level of education and teaching of santris has been less optimal, especially when it comes to entering job market. The strategy as a solution to this issue can be by means of establishing both cooperative and non-cooperative relations with other parties who are potentials to be partners. As for the quality factor, it is demanded that in the future pesantren can create graduates who are believed to be increasingly capable to compete in the job market and to live properly in the society.

Pesantren Management
Leadership is part of the science of management. So, in my opinion, Pesantren leadership in the level of modern management science is described by (1) the effectiveness of pesantren development, (2) the development of pesantren organization in improving achievement, and (3) the managerial of pesantren leadership itself.
The effectiveness of organizational development is a technique in an attempt of implementing important changes in an organization. Organizational development involves various elements, namely participation in formulating the changes pesantren are posed with; it is not rare that large non-profit organizations employ transformation agent (change consultants) in formulating changes a pesantren organization is posed with. Unfortunately, pesantren tends to see changes as natural laws or sunatull h that have to be undergone by anyone anytime; thus, improvement in achievements of a pesantren tends to be slow.
The issue of transformation in the ethics of an organization is in reality dependent upon various parties involved in the organization. For pesantren itself, the needs for changes actually come from the communities, and this is the factor that will highly determine the direction of the pesantren according to communitLHV· H[SHFWDWLRQV QDPHO\ E\ LQYROYLQJ DJHQW RI FKDQJH 7KLV process requires the role of agent of change as a facilitator to help the organization reorient its functions, and it involves learning principles. The basic characteristic of organizational development is the re-involvement of education to bring about changes to the point of making education return to applying basic learning principles.
The characteristics of the development of a contemporary organization mentioned above show that the main task of a manager is to conduct the whole programs of organizational development in order to create a basic change in organizational behaviour, while the return to classical teaching and learning is through unfreezing and refreezing, as implemented in the organizational development approach (Lewin, 1958).
Systematically, to analysis the management process through organizational development can be done by following the stages as put forward by Kirkpatrick (1985, p. 101). It is stated that there are various stages a manager can go through to develop an organization, and the specific steps in developing the organization is the main requirement of the manager.
Manager has to consider these various stages that at the same time, whether implicitly or explicitly, developing the organization or no. If the stages are developed effectively, a good climate of leadership in the pesantren can be created.
Leadership climate is a characteristic of a working environment resulted from leadership style and administrative practices of the manager. It highly influences the climate of organizational development. An organization that does not receive sufficient managerial support and commitment has a small opportunity to be successful (Tichy, 1989, p. 106). This is understandable because it is desired by an integrated quality management which its stages are undergone by a manager over a certain style, such as using an open, supportive, and group-centred system, even though not everyone can probably adopt such a style (Whitney, 1992, p. 44).
Developing a system and style of leadership, which becomes the focus of this studyis inseparable from the society demands for changes, although an organization such as pesantren seldom makes significant changes without a strong surprise from the environment (Tichy & Ulrich, 1967, p. 54).
The environment itselfis divided into two parts, namely the internal and external environments of pesantren. The external environment consists of economy, technology, and social that can trigger changes. Those who study and practice organizational changes agree that these external environmental influences are necessary, although they will not be sufficient to cultivate changes. As a case in pesantren, the apathetic attitude of kiai himself tends to make him unable to see encouragement for the change. He thinks that changes of such are common. This assumption shows that pesantren as an organization different from business-based organization that tends to think of anything outside the organization, which is not in line with the idea of the organization is a competitor (Business Week, 1988, p. 115).

Ideology and Tradition of Pesantren
Ideology of pesantren was shaped by two variables, namely the extent of its intensity in accessing influences of modern life and the level of sociocultural poverty of a community (Mastuhu, 1995, p. 128).
The access of pesantren in the colonization era was very limited. It was deliberately made by the colonizers also. They thought that pesantren had a basic moral strength which be taken into account. So, they created an atmosphere religious and life understanding. It were allowed to prosper not only in the hearts of the communities, but also in their daily lives. On the contrary, their social-politic lives were suppressed in such a way. Freedom to think, desire, and action was very uncommon in the environment of a pesantren. This is clarified by Clifford Geertz who argued that religion as a system of culture was permitted to thrive and even facilitated, while as a social system suppressed and even prevented from developing.
6XFK D FDVH VKRZV WKDW WKH VRFLHW\ UHJDUGV WRGD\·V pesantren as being similar as WR WKH ROG GD\·V pesantren. Besides, society desires to change form of pesantren into as someone believing that religion made by not only a cultural system but also a social system which requiring intervention from other parties in order to survive and developed according to the needs and demands of the epoch.
In line with the nature of pesantren WKDW SULRULWL]HV VRFLHW\·V UHOLJLRXV intensity and to determine the stages a pesantren has to go to sustain the religious social life, some approaches of pesantren educational development are directed at; (1) servitudinal approach, (2) cultural approach, (3) development approach, (4) servitude and responsibility to God, and (5) value system, thinking pattern, and behavioural pattern approach (Clyde, 1962). Fajar (2000, p. 124) gives two basics viewed as necessary to be developed in accordance with the development of the vision and missions of Islamic educational institution, namely: First, supplementary approach, which tends to view that religion is merely a support for the efforts of development empowerment, because it influences the behavioural pattern of human beings who are actively involved in the development, both humans as individuals and groups. Hence, religion contributes to the legitimisation of the pre-determined development infrastructure. Secondly, an approach that desires religion or religious institution in implementing development objectives, method, and infrastructure required to achieve stated objectives. So religion has from very beginning been involved in the development process. It is not merely a support system, but also in fact, included in GBHN (State Policy Guidelines), both in the 1992-1997GBHN and the 1997-2003. It has shifted to improving human resources based on )m n (faith) and taqwa (piety) emphasis.
7KH VXSSRUWLQJ GDWD ERUURZHG IURP )DMDU·V literature consist of VRFLHW\·V LQFUHDVLQJ LQWHUHVW LQ pesantren. Pesantren is believed to be a solution to the religious needs of students. In addition, data from the Republic of ,QGRQHVLD·V 'HSDUWPHQW of Religious Affairs prove that out of 8,991 pesantrens. So, 1,598 are located in the cities (18%), while the remaining 7,393 are located in the villages (82%). Thus, that shift is observed from year to year. With this shift, it is predicted that in the future, number of pesantrens in cities and villages will be equal (Fajar, 2000, p. 125).

Reformation
Reformation perceived often equal to the term of modernization. The word is a translation from a Latin word, modernus (modo means recently). It is adopted into Indonesian language, mutakhir (Foeler, 1973, p. 778). Meanwhile, in English, the word RI ´modernµ was defined as ´presentµ or ´recent timeµ, in this case, also could be interpreted as a person and people of thinking at modern times about of human beings, objects, including Muslim thoughts (Guralink, 1987, p. 387).
The word RI ´reformationµ itself originates from the Arabic, tajd)d. Hence, reformation was defined as new thinking about anything, newly founded, and has never been touched by anyone or anything. In other words, tajd)d was defined as restoring all forms of religious lives to those exemplified by the beginning of Islamic era. This movement is oriented at purification efforts. It can also be defined as an attempt of implementing Islamic teachings in accordance with the challenges of life. So, the movement to fight for these ideas are called reformation (Jaenuri, 1995, p. 41). In Arabic, the actor of tajd)d is mujaddid (Chaerul, 2000, p. 44).
Modernization in Islam, tends to be understood as the effects of advancement in the West. Furthermore, it is potentially to change the fundamental Islamic thoughts. However, It will tend to go towards westernization, affecting life and materialism (Anshari, 1983, p. 196).
Generally, reformation in pesantren can be defined as one of transformations and movements of ideas. They are a sequence of actions practiced with awareness in order to formulate or even restore the patterns and the order that have experienced changes, both revolutionary and gradually (Bahasoen, 1984, p. 107).
Departing from above literature, innovation in a pesantren can mean restructuration of the educational institution through refinement in various fields. In this paper, focus of analysis tends to restructuring with the science of management. By restructuring of this field, educational policies are expected will be better implemented. So, performance of pesantren will be increasingly improved and will no longer be taken for granted. This assumption leads to understanding that with professional leadership management, pesantren can be encouraged to perform well. The main of this targeted was Kiai, as a figure of leadership in pesantren.
As a leader of pesantren, figure of kiai was only one person of social role model. So, his innovation of pesantren was inseparable from other supporting components. Meanwhile, pesantren·V LQQRYDWLYHQHVV are a social organization which necessity helped from many side. The theory of organizational innovativeness asserted that the characteristics of an innovative organization, based on the following paradigms, including pesantren possiblly to measure of it in various innovations, both in managerial and various forms of policies made by kiai. However, an extensive organization was more innovative than individual. Although with higher social status, kiai was not veritable to originality on organizational innovativeness, besides without clearly research and distinctly methodology of thought. The innovation in Indonesian Islamic educational, such as pesantren, essentially has been prevalent among the management of pesantren. In largely meaning, Indonesian Islamic educational institution should be identical with something new or sophisticated way (Poerwadarminta, 1976, p. 630). Indonesian Islamic education reformation should be more familiar among community members. When it takes place, pesantren reformation becomes something inherent in moslem individual behaviour to desiring of changes. Allah does not change a people's lot unless they change what is in their hearts (Q. S. Ar-5D·GX > @ Urdang further explains that reformation in education especially in Islamic education should be has spirit of ´UHIRUPµ. So the emerges of pesantren should be making someone, an institution, and a procedural system or tradition better by making reformations (Laurence Urdang, 1968Urdang, , p. 1250. From above literature, Islamic educational reformation refers to to five main ideas: 1) recognizing of change as fundamental even. This reminds to one of +HUDFOLWXV· panta rei philosophies. According to him, everything observed by five senses experience was changing. Changes themselves are inevitable or unavoidable processes; 2) recognizing transformation and reformation as main ideas. When the time for transformation comes, reformation essentially will be perceived as something not extraordinary. It is imminent; 3) heading to improvement. Changes that do not head towards improvement will create destruction and archaism. Meanwhile, both of conception internally opposites to basic of Islamic religious teachings. They were permissible to make changes as long as destruction in nature, environment and human not occured. It is excessive attitude. All people knows that violated change will be counterproductive to the essence of reformation; 4) Objects of discussion are clear. Transformation, in all aspect will be well done if existing clearly direction. So, in pesantren, especially in NLDL·V action need clarity of the aspects to be transformed. Without sharpness and clarity, reformation will only result in disappointment. Such of that will be difficult to cure; 5) taking place in a certain location. This point becomes a specific target of reformation. The location or area of reformation can be anywhere. It can take place in an Islamic education institution, pesantren (Nata, 2001).
Ultimately, goal of reformation in pesantren was leadership. Kiai as leader in pesantren became disputation between various parties, educators, thinkers and researchers. However, pesantren as the oldest of Islamic educational institution was Indonesian heritage (Majid, 1997, p. 3).
Willingness and ability of pesantren to make various adjustments was a positive step to support the development of pesantren. Azra said that it willingness and ability was a proof and strategy of pesantren to exist in modern era (Azra, 1997, p. 54).
The first aspect to adjust and readjust, according to Nata was real existence of pesantren that not only inscribed a history of Islamic education in Indonesia but also pesantren·V management. In this case, kiai has to determine the goal of pesantren, because recently, pesantren is on the crossroad. On the one hand, Indonesian society expects that pesantren can sustain the traditional values and heritage from the founders of pesantren. On the other hand, pesantren developed by santris and congregation members. The expected do various religious and social activity in order to contribute in developing of Indonesia as nation. Nata said, that paradigms of reformation in pesantren, accepted including of management. Hopefully, pesantren can accommodative to reformation. Through science of management, pesantren do not totally rejects of reformation. Do not worry, as a science, management was very carefuly and selective to reform of pesantren (2001, p. 154). The above statement have to be the main characteristic of SHVDQWUHQ·V environment including research climate. At the moment, diversity in accepting reformism was the characteristic of pesantren and a homogeneous of Islamic democratic society.
Islamic education reformation mentioned above does not take place simultaneously, it is a gradual process, such as explained by Nata in Zuhairini (1992, p. 149). In this case, the reformation is a pioneering of modernization in organization of pesantren. Firstly, early routine stage consists of studies of Al-Qur·an and prayers or other forms of worship as initial activities. It is very simple, and usually children of neighbourhood will join. This stage is followed by acknowledgement by both of society and government. This means that legitimisation is derived not only from the santris but also the authorities. It is very important to attempting of pioneering and developing of pesantren.
Secondly, it is known as the transition stage. At this stage, pesantren commonly shows better performance than before, because in addition to legitimate of it geted, pesantren has been increasingly famous. This is the main cause for pesantren to be more established, where at this stage kiai is generally appointed to be the head of the pesantren. Kiai will appoint assistants who are capable to manage pesantren, both from the aspect of teaching and management of other fields. Ultimately those related to social relations. Hence, ustadz or teachers extended of NLDL·V hands, so room arrangement of teaching and learning activities are obligated to the ustadz. In this case, ustadzs are more knowledgeable as well as in managing residences and other spaces.
Third, it is the formalization stage. In this stage, initial checking based on needs of santris, to increasing in number for time to time, they have to be catered to carefully. To appointing teacher or ustadz assistants, senior santris who selective thought in pesantren, became capable to manage and teach some of congregation and their juniors. Others management area are handled by ustadz and other board of members.
Fourth, it is the consolidation stage. This stage is generally made one of the opportunities for pesantren to open other forms of education, for example majelis ta·lim. Pesantrens who have administered majlis ta·lim will be developed into Taman  Fifth, it is the legitimation stage. This stage tends to orient towards the legal legitimation of pesantren itself, whether it is in the form of foundation owned and managed by the communities or a legal body owned by individuals, so that a foundation is an anticipation to avoid any abuse to the DXWKRULW\ WKDW FDQ FDXVH PLVXQGHUVWDQGLQJ DERXW WKH IRXQGDWLRQ·V DVVHWV DQG properties.
Sixth, it is the diversification stage. At this stage, diversification of activities and service functions are so complex that it requires skilled people to manage each unit of activity, such as in some pesantrens under this research.
Seventh, it is decentralization stage. Pesantren tends to center various units of activities in NLDL·V single sentral activity. In other words, pesantren becomes a bureaucrat which holding a central authority and roles of kiai. Besides, in analysing and evaluating performance of SHVDQWUHQ·V subordinates need an autonomy that increasingly perceived at this stage. To prominent at this stage need decentralize several activities and unit beyond of NLDL·V authority. Furthermore, from many stages, this stage was perceived being cross-road opinions in pesantren reformation. Opponent argues to maintenance of the status quo. Proponent accepted modernization. It means, today pesantren in a cross road condition.
That shows that reformation in pesantren tends to uniformity. When a concept of transformation or reformation be analogous to innovation, so pesantren, according to theory, should be open ended to something new (Davenport, 1993. P. 10). Similar to him opinion, Roger who inclined to define innovation as new findings, including of ideas, actions and objects, so pesantren should be a social institution to transforming of society. Meanwhile, Kunt assumes that the main problem of innovation actually found at a subjectivity level, so, an idea of something new for people basically coming from individual ideas (Winardi, 1991. P. 13). Actually, pesantren innovation was implementation of a new product, process, service and guidance in order to growing and improving of ideas (De Gruyter, 1988, p. 3). In account of 'H *UX\WHU·V FRQVLGHUDWLRQ pesantren innovation should be implemented in social life inovation, evoking reformation, in lifestyle and future of social activities.

Pesantren·V 2SHQ 6\VWHP
Central figure of pesantren was kiai. But, pesantren need another figure, second and further are categorized as who always expect criticism and inputs from the external parties. Somebody are expected to be meaningful for the development of pesantren. However, pesantren progresses upward or downward is not only determined by a leader, but also by the deep concern shown by the pesantren communities. That is pesantren as a system. As a system, pesantren succession was part of pesantren management. So it should be covers various components, both of main and supporting. As a system, pesantren has a community which consisting of inseparable parts in an attempt of achieving certain goals. The main components of pesantren system as an educational institution are: 1) power denomination (kiai), (2) organizational effectiveness (social-religious education), (3) environmental control (pesantren community/kelana), (4) perception and evaluation as an important connector that becomes mediator between an environment and organizational actions (mu dalah).
Another aspect that can be made that standard for succession system of pesantren conducted by own performance. This is very rarely done. At least, by understanding to concept of innovation, pesantren expected can be a pioneer of Islamic transformation and reformation in education. To fulfil this expectation, pesantren has to bridge of information, publication, extension, opinion, to developing, especially in relation to its leadership succession. Actually, it will have a serious impact in image of pesantren as an Islamic educational institution. Pesantren have to concerning to decentralization, sustainability, and achievements that not lag behind of global civilization as well as nation of Indonesia. Pesantren community should be contribute to solve national and international issues, something like violent and terrorism.

CONCLUSION
Leadership succession in pesantren, basically too employs of tradition and culture which previously developed by founders, namely kiai and his family. So, pesantren was perceived as Islamic educational institution that used family system. Leadership succession in pesantren is indicated by two cases, namely: 1) if a kiai has offspring, leadership in pesantren will be succeeded by NLDL·V children or grandchildren; it shows that leadership in pesantren depending on senior kiai as founder and manager. Commonly, succeeded by the oldest son of him. If he has no son, pesantren will be succeeded by NLDL·V daughter, and most of female leaders will hand the leadership to their husbands, or the sons-in-laws of kiai. When leadership of NLDL·V children ends, the grandchildren will succeed the children, and this will continue from one generation to the next; 2) if kiai does not have an offspring, leadership will be inherited to close family member of kiai. If there is none, go down to his senior santri/student, even though the student usually unsurvive for long time. Usually the student will prefer to found his own pesantren. If this occurs, so highly possible that pesantren will be a history, in other word, finished. Kiai and family members of tradisional pesantren view pesantren as inheritance from the previous founders. So, pesantren was taking or ignoring for granted to mandate a huge sin. It will create a great disadvantages. Strongly, a tradition rooted in daily activities of kiai and family members of pesantren. It inclinated to maintain of daily culture inherited in a larger part by colonial belief and culture. So, in their view was referring to system of leadership succession in pesantren. Actually, a form of negation of colonial culture and behaviour that are not in line and violate to religious norms and life order as well as social and religious life of pesantren communities. Hence, the missions set by kiai and family members of pesantren are based on a great fear. In hopefully, in the future, pesantren will be led by someone who is not in line with pesantren founder·V beliefs. Another issues needed to give attention and discussion seriously, that is innovation. Innovation in pesantren actually tends to orienting in management. As incoming of modernism tool, such as computer and other audio-visual media in pesantren, so pesantren management is no longer a conservative socio-religious educational institution. Even though there were some pesantrens still maintained a tradition and status quo, rejecting modernism. For the pesantren itself, modernism can shape a new value and order of social-religious life. In this case be a meaningful challenge for kiai and family members of the pesantren. Meanwhile, for santris/students, computer and other media are important. Recently media have never shifted by kiai·V SRVLWLRQ DV a source of religious study for santris/students and congregation members. The innovation of pesantren developed in leadership succession system of pesantren still faces traditional but meaningful obstacles. Because, kiai·V EHOLHI VWLOO GRPLQDWHV of behaviour and culture of pesantren communities. Actually, kiai himself has not been fully an agent of change for change in pattern of leadership succession. Thus, through such a way of thinking, kiai as figure of pesantren have to be leadership innovative. Laggard is attached to kiai and leadership style and succession of pesantren. Such a phenomenon is actually an upside-down pyramid. In this perspective, pesantren was innovative Islamic educational institution that attempting to get succession to be done. In other word, leadership succession innovation will be easily achieved. The younger generation has to prepare a sustainability of leadership. In leadership of pesantren, kiai has to prepare of younger generation that will succeed him. It obstacles will be created and seriously impacted to future leadership in pesantren. In other word, when kiais become innovators, succession should be focused on professionalism in order to give impact in sustainability of pesantren. The younger generation can do to succeed NLDL·V leadership are based on al-uswah al-hasanah (as an ultimately figured model for santris/students and the congregation members). Real actions to realizing of readiness in leadership succeeding. With those indicators, leadership of succession system in pesantren is no longer frightful for NLDL·V family members. In addition, to save pesantren from extinction, stakeholders has to struggle of vision and missions in accordance with pesantren function as a social-religious national institution that demanded by modern and global society.