SITUATIONAL LEADERSHIP AND THE SUSTAINABILITY OF SALAFIYAH PESANTREN

based on differences in its activities, tasks of pesantren.

Pesantrenplays a vital role in reducing the negative impact of globalization on individual levels. Therefore, the aim of the research is to know the role of leaders in pesantren in (a) leader as direction determinant (b) leader as the deputy and spokesman of the organization (c) leader as effective communicator (d) leader as mediator (e) leader as integrator, that supports its implementation.The research approach is qualitative with data sources coming from kyai as principals, managers of pesantren as the agents. The data used in this study is internally and externally valid and reliablefor the analysis. The results of the study report that the PesantrenGirikusuma still maintains its salaf or its tradition and does not turn into a modern pesantren. This shows that the type of leadership is not contingency-oriented, but situational leadership, which refers to different types of situational, based on differences in its activities, tasks of pesantren.

…………………………………………………………………………………………………….... Introduction:-
The responsibilities and task of the leader in Islamic education management is to regulate and place someone in a certain position and it is related to emphasizing his influence on organizational members to guide, organize, facilitate activities (Rusdiana&Nasihudin, 2018). Initially, Islamic education developed along with serving the Muslim community in an area in the form of an Islamic recitation forum organized by Islamic carriers and preachers, called pesantren and madrasah(Islamic school) (Muchtarom, 2016).
When society enters a spiritual void nowadays, awareness of the importance of Islamic education begins to develop (Mulyasa&Aryani, 2017). In fact, there is still a increasingamount of students involved in criminal acts, such as brawls, drug use, robbery (Mulyasa&Aryani, 2017); slowing of the achievement of the vision, mission, goals, and objectives in the Islamic education sector (Rusdiana&Nasihudin, 2018). Besides, the quality of Islamic education services still needs to be improved when the issue of spiritual intelligence is a milestone in student success (Gyatri et al., 2011).
Pesantren leaders are expected to be able to increase the integration of Islamic education that is in line with the needs of solving community social problems (Rusdiana&Nasihudin, 2018). Therefore, we aim to know the role of leadership in pesantren which includes (a) leader as direction determinant (b) leader as the deputy and spokesman of the organization (c) leader as effective communicator (d) leader as mediator (e) leader as integrator .

Islamic values dan Leadership
Islamic Religious Education (PAI) in every educational unit, from basic education to higher education is compulsory and believed to be constitutive of students behavior. In addition, PAI should also be the basis for education or other subjects in schools, so as to improve the quality of education as a whole. But in reality the quality of PAI requires thorough handling (Mulyasa&Aryani, 2017).
The concept of integrating Islamic values in education must contain the basic concept of knowledge between humans, nature and God. In other words, the purpose of Islamic education is "rahmatanlilâlamîn", meaning that humans are servants of Allah SWT who have the obligation to worship and become pious servants. Thus, the output and outcome of the goal of realizing Muslims through education so that they become human beings who believe and are pious along with having knowledge in all aspects of life (Muchtarom, 2016). He explained the concept of the goals of Islamic education from al-Abrasyi (2006:138), namely: a) moral training; b) preparation for students to live in the world and afterlife; c) attaining of science and technology; d) skills to increase interaction between the world of work and society. The five basic principles of Islamic education (Moh. Roqib, 2019) are explained, namely (1) the principle of integration that emphasizes the linkage of the world and the afterlife (2) the principle of balance between spiritual and physical, theory and practice as well as proportional aqidah, Sharia and morality (3)

Research Method:-
This research uses a qualitative approach with data from the PesantrenGirikesuma, Mranggen sub-District, Demak Regency, Indonesia. When using the behavior organization approach, the organization is required to have a leadership role to make changes to the organization (Suharyanto& Lestari, 2020). In fact, this pesantren continues to carry out salaf or traditional education activities and the pesantren continues to develop and it be in demand by santrior students.
The validity of internal (credibility) and external (transferability) data was carried out through triangulation of sources from interviews and FGDs Dr. Jafar as agent and other parties regarding the ability to be applied in other situations. The dependability process is carried out by auditing the entire research process. It ends with the confirmation process through the dissemination of experts, namely supervisors in writing this article. The data were analyzed using a model of John W. Creswell in 2014 version through simultaneous stages starting from data collection, coding, data interpretation and narrative writing.

Results and Findings:-
The pesantren is more than 130 years old, and is the embodiment of Sheikh Muhammad Hadi's idea to build education based on morals and religious knowledge. In 1997, Ki AgengGiri's Foundation was formed as a formal

institution in charge of pesantren. The role of Islamic values is the main branding in this pesantren which is integrated in the Kindergarten, Elementary, Middle and High School Education curriculum.
PesantrenGirikusuma is a Salaf Islamic Boarding School, with the aim of teaching religious education. The education system uses the yellow holy book which is carried out after every obligatory prayer. The material is a complement to the routine recitation and madrasah, namely the interpretation of al Jalalain, tanwir al Qulub, Riyadh ash shalihin, Al Ghuniyyah, Al Ibahan an Al hikam. The current number of students is 700 people who are divided into two classical and traditional groups with 53 mentors, namely a kyai, nine badals and 43 ustads.
Leadership is a process, involving influence within the organization in supporting the achievement of organizational goals (Suharyanto& Lestari, 2020). In more detail, they explain when conditions change unusually, there is uncertainty and beyond prediction (contingency), then leaders are required to bring the organization towards adapting changes (Suharyanto& Lestari, 2020; Wren &Bedeian, 2017).
An interesting finding is when many organizations adjust to environmental changes, pesantrenGirikusuma still maintains its salaf or tradition. Hence, Islamic values can still be maintained same when this pesantren was founded. This shows that principals are capable of being influential people in maintaining existing values.
These values are, then, conveyed by the principals as the spokesperson to outside parties to form salaf branding that is maintained. What is conveyed is the policies, measurements and results that have been achieved by the pesantren either through formal or non-formal such as routine recitations. This is effective because the recitation held by principals is attended by more than 1000 people from various regions, thereby reducing information asymmetry to outsiders regarding the concept of salaf. This also provides reports that principals are effective communicators.
It can be seen from the results of the research that principals are mediators between all agents involved in the management of pesantren. In the concept of Islam known as saminahwathonah which supports the reduction of conflict between the two. In addition, principals as integrators are shown to involve local governments in every pesantren's activity so that they can integrate all agents and communities in this regency.
The role of leadership is to maintain pesantren in a salafiyah condition, in contrast to the contingency theory approach. Research of Munir (2020) reports the same, namely the concept of salafiyah will fortify moral degradation due to globalization. In other words, the salaf-based PesantrenFirikusuma not only emphasizes the importance of religion but also produces good morals because of the impact of globalization. So, this research is more supportive of situational leadership theory, namely the leader's decision to bring the organization in accordance with the current situation and conditions, not only changing according to the times but the impact of moral degradation is higher.
The principals were found to have been able to identify the current changes; thus,it is creating a tailored anticipatory program. There is no type of leadership that is suitable for all conditions, as was done by the predecessors of the PesantrenGirikusuma, where the recitation is conducted barongan or simultaneously and without a certificate. Now, it is carried out according to the government program but still maintains the salaf. Situational theory explains as follows (Alhadi, 2021) 448 Figure 1:-Situational Leadership. S1 Style: Telling. In strategic recitation activities such as the salafiyah concept in pesantren, principals or kyai in this case limit their role by giving tasks to subordinates in detail, clearly and specifically. This style corresponds to the level of one-way communication. So that people who feel unable (M1) are able to harmonize with the interests of the principals. S2 (selling) is a type of two-way communication, namely the other high delegation duties, principals continue to monitor, for example in temporary activities in the grand recitation. This type renders to type M2 who feels unable but wants to carry out the responsibility. The type of S3 is participation, where agents and principals carry out joint duties and responsibilities in the management of pesantren and foundations. This encourages agents with a certain maturity to carry out their responsibilities. The last type of S4 is delegating, in this style the behavior of low-level relationships and low assignments, this is due to the leader's assumption that subordinates have a high level of maturity both in carrying out their duties and psychologically as in carrying out the education process in pesantren. This style is in accordance with the high level of maturity (M4) ustad, people who have high education and confidence.

Conclusion:-
The sustainability of PesantrenGirikusuma depends on situational leadership which is no type of leadership is suitable for all situations. When making decisions for Islamic boarding schools based on salafiyah or traditional, the type of leadership is telling; hence, the leader as direction determinant is implemented. The leader as deputy and spokesman produce leadership selling, in temporary activities such as commemmorationand religious holidays.
The leader being a communicator and mediator means that he has given participation to the agent, so that two-way communication is achieved between the two. This can be seen in the management of the foundation. Finally, the leader as an integrator delegates all pesantreneducation activities to managers to integrate with Islamic values.
Thus, Kyai as a leader has a strategic role in sustaining the organization. When changes in globalization result in moral degradation, they reject the contingency to adapt to change, but maintain salafiyah by adjusting the type of situational leadership.