Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
09 No.
: 1438-1451
Available online at https://ejournal.
id/index.
php/al-tanzim/index Kyai's Collective Collegial Leadership Model in Education Management Ahmad Zulfa1*.
Nursyam2.
Anis Khuamidi3 Islamic Educational Management Department.
Universitas Islam Negeri Syekh Wasil Kediri.
East Java.
Indonesia Email: ahmadzulfa1989@gmal.
com1, nursyam@gmail.
com2, khuamidi@gmail.
DOI: http://doi.
org/10.
33650/al-tanzim.
Received: 31 September 2025 Revised: 17 November 2025 Accepted: 08 December 2025 Abstract:
Leadership in Islamic education is facing growing challenges that require a shift from single-authority systems toward more collaborative and participatory governance.
This study aims to analyze how the collective-collegial leadership model of the kyai operates in managing Islamic educational institutions.
Using a qualitative case study design, data were collected through in-depth interviews, field observations, and document analysis involving kyais, administrators, and committee members.
The findings reveal three major themes: distributed authority that balances moral legitimacy and administrative collaborative governance that ensures transparency, shared responsibility, and policy sustainability.
and collective leadership that institutionalizes a unified organizational vision through formal documentation.
The studyAos novelty lies in integrating Islamic values of .
, ukhuwah .
, and amanah .
into a structured model of participatory leadership.
The results imply that leadership development in Islamic education should emphasize ethical collaboration, institutional documentation, and inclusive decision-making to achieve long-term organizational Keywords: Collective Leadership.
Collegial Governance.
Islamic Education.
Participatory Management Abstrak:
Kepemimpinan dalam pendidikan Islam menghadapi tantangan yang semakin besar yang menuntut pergeseran dari sistem otoritas tunggal menuju tata kelola yang lebih kolaboratif dan partisipatif.
Penelitian ini bertujuan untuk menganalisis bagaimana model kepemimpinan kolektif-kolegial kyai beroperasi dalam mengelola lembaga pendidikan Islam.
Dengan menggunakan desain studi kasus kualitatif, data dikumpulkan melalui wawancara mendalam, observasi lapangan, dan analisis dokumen yang melibatkan kyai, pengurus, dan anggota komite.
Temuan penelitian ini mengungkapkan tiga tema utama: otoritas terdistribusi yang menyeimbangkan legitimasi moral dan efisiensi administratif.
tata kelola kolaboratif yang menjamin transparansi, tanggung jawab bersama, dan keberlanjutan kebijakan.
dan kepemimpinan kolektif yang melembagakan visi organisasi terpadu melalui dokumentasi formal.
Kebaruan penelitian ini terletak pada pengintegrasian nilai-nilai Islam berupa , ukhuwah, dan amanah ke dalam model kepemimpinan partisipatif yang terstruktur.
Hasil penelitian ini menyiratkan bahwa pengembangan kepemimpinan dalam pendidikan Islam harus menekankan kolaborasi etis, dokumentasi kelembagaan, dan pengambilan keputusan inklusif untuk mencapai ketahanan organisasi jangka panjang.
Kata Kunci: Kepemimpinan Kolektif.
Tata Kelola Kolegial.
Pendidikan Islam.
Manajemen Partisipatif Al-Tanzim: Jurnal Manajemen Pendidikan Islam This journal is an open-access article under a CC BY-NC-SA 4.
0 license.
A 2025, the author.
Please cite this article in APA style as:
Zulfa.
Nursyam.
Khuamidi.
Kyai's Collective Collegial Leadership Model in Education Management.
Al-Tanzim: Jurnal Manajemen Pendidikan Islam, 9.
, 1438-1451.
INTRODUCTION
Educational leadership plays a central role in shaping the direction, culture, and quality of educational institutions.
In the increasingly complex context of modern society, leadership is no longer based solely on authority but demands collaboration, dialogue, and collective participation.
Islamic education, particularly in Islamic boarding schools .
, faces similar challenges in maintaining a balance between traditional values and the need for innovation (Hidayah, 2024.
Iryana, 2023.
Supriyanto et al.
, 2.
The Kyai, as the central figure in Islamic boarding schools, is not only a spiritual leader but also a manager, innovator, and strategic policymaker.
When sole leadership is no longer able to address the complexities of institutional management, the need arises to develop a collective-collegial leadership model rooted in Islamic values and participatory (Ferris et al.
, 2021.
Liu, 2.
Therefore, this research is important because it contributes to strengthening Islamic educational governance that is more adaptive, transparent, and equitable through a collaborative, collegial approach.
The fundamental problem facing Islamic educational institutions today is the weakness of a leadership system oriented toward collaboration and Many institutions still rely on a single leadership model that tends to be hierarchical and does not allow for deliberation or a balanced division of roles (Ahumada et al.
, 2024.
Bechrakis, 2.
As a result, various problems have emerged, such as overlapping policies, low managerial innovation, and minimal teacher and staff involvement in decision-making.
In the context of Islamic boarding schools .
, the leadership style of the kyai (Islamic cleri.
is often identified with absolute authority, even though the dynamics of modern education demand a more dialogical and collective approach (Ruiz, 2024.
Shodikin et al.
, 2.
This issue is important to examine because centralized management has the potential to hinder the institution's efficiency and long-term Therefore, in-depth research is needed on the collective-collegial leadership model of the kyais to create a balance between charismatic values and institutional rationality.
Initial observations indicate that many Islamic boarding schools .
have transformed into formal educational institutions with various levels, yet their leadership systems remain monolithic.
The kyai remains the primary decision-making figure, while the roles of teachers, ustaz (Islamic teacher.
, and educational administrators are often subordinate (Bricknell, 2024.
Wan et al.
, 2.
Some Islamic boarding schools have begun to adopt collective practices such as the formation of teacher councils, deliberation meetings, or the division of leadership tasks based on specific areas, but their implementation is often not systematic.
This phenomenon demonstrates the gap between the ideals of modern management and the reality of tradition-based leadership in Islamic boarding schools.
On the other hand, several Islamic boarding schools .
that implement a collegial model have actually demonstrated increased Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
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This fact demonstrates the need for a conceptual model that explains how the collective-collegial leadership of the kyai (Islamic boarding schoo.
can be an effective alternative in the context of contemporary Islamic education.
Various studies have highlighted the role of leadership in Islamic education, but few have examined the collective and collegial aspects in depth.
For example, a study by ElKaleh .
and Klny et al.
emphasized the importance of transformational leadership in shaping organizational culture, while Lo et al.
Siswanto et al.
and Kauppila et al.
outlined the relationship between leader morality and subordinate involvement.
In the context of Islamic boarding schools.
Mumtaz et al.
Reyhan et al.
and Firdausy .
highlighted the position of the kyai as the highest authority who influences all institutional policies.
Meanwhile.
Ihsan et al.
Kusumaputri et al.
, and Hudori et al.
pointed out the need to reconstruct Islamic boarding school leadership to be more responsive to the challenges of educational globalization.
However, these studies tend to remain descriptive and fail to offer a management model capable of integrating collegial values with the traditional leadership structure of Islamic boarding schools.
This is a research gap in the study of Islamic educational leadership.
The novelty of this research lies in the development of a kyai collectivecollegial leadership model that combines spiritual, managerial, and social dimensions in the management of Islamic educational institutions.
Unlike previous research that emphasized the charismatic or transformational character of the kyai, this study focuses on collaborative patterns that position the kyai as a participatory leadership figure.
This research also seeks to reinterpret the values of shura and ukhuwah as the epistemological basis for collegial practices in the context of modern Islamic boarding schools.
Thus, this research not only offers a new theoretical framework but also provides practical implications for the governance of Islamic educational institutions oriented toward sustainability, efficiency, and social justice.
This approach is expected to bridge the gap between classical Islamic leadership traditions and the demands of contemporary educational professionalism.
The primary problem in this research is how the kyais' collective-collegial leadership model can be effectively implemented in the management of Islamic education in Islamic boarding schools.
This research seeks to answer the question of how spiritual, social, and managerial values can be integrated into participatory leadership practices without diminishing the kyai's charisma as a central figure.
The argument put forward is that the collective-collegial leadership model allows for a balance between authority and deliberation, between tradition and innovation, and between religious values and managerial Conceptually, this research is expected to enrich the literature on Islamic educational leadership and provide a practical contribution to strengthening the governance of Islamic boarding schools as values-based, collaborative, and adaptive educational institutions.
Al-Tanzim : Jurnal Manajemen Pendidikan Islam Vol.
09 No.
: 1438-1451
Available online at https://ejournal.
id/index.
php/al-tanzim/index RESEARCH METHOD This research uses a qualitative approach with a case study design to gain a deep and holistic understanding of how the collective-collegial leadership model of Kyai is applied in the management of Islamic education within the Ma'had Aly environment.
This approach was chosen based on the belief that the phenomenon of collegial leadership cannot be understood through numbers or quantitative variables, but rather through a deeper understanding of the underlying social, cultural, and religious context.
Case studies allow researchers to deeply explore the reality of kyai leadership in real-life situations and examine the dynamics of interactions, values, and practices within the institutional management system of Islamic boarding schools (Sarfo et al.
, 2.
The location of this research is the Ma'had Aly Lirboyo Islamic Boarding School in Kediri City.
East Java.
This location was chosen purposively because Lirboyo is one of the largest Islamic boarding schools in Indonesia, with a unique and collective leadership management system.
Furthermore.
Lirboyo has a clear institutional structure, with kyai actively involved in a forum called the Small Committee, a concrete example of collegial leadership practices in policymaking.
The complexity of the organizational structure and the involvement of multiple actors within this institution make it a relevant location for exploring deliberation-based and collectivist leadership practices.
Data collection techniques included in-depth interviews, participant observation, and documentation.
Semi-structured interviews were conducted with Kyai (Islamic scholar.
and Ma'had Aly administrators, such as the Mudir (Directo.
, secretary, and members of the Small Committee, to explore their perceptions and practices regarding the collective-collegial concept.
Interview data, such as that obtained from Mr.
Syarif Subhan.
Ag.
, and Mr.
Rifa'i Bachrun.
Ag.
, revealed that leadership mechanisms are implemented through regular deliberations among kyai, with equal distribution of responsibilities, while still recognizing the position of the Career as a more senior figure in strategic policy-making.
Furthermore, observations were conducted of meetings, plenary sessions, and institutional activities to capture the social dynamics that Documentation was conducted by reviewing the organizational structure, institutional handbooks, and policy archives as supporting data to strengthen the field findings.
Data analysis was conducted interactively using the Miles.
Huberman, and Saldaya .
model, which includes four stages: data condensation, data display, and conclusion drawing or verification (Kusumaputri et al.
, 2.
Data condensation was performed by selecting, focusing, and simplifying interview and documentation data to align with the research focus.
The data was then presented in narrative form and a thematic matrix to facilitate interpretation of the emerging collective leadership patterns.
Verification was conducted repeatedly to ensure alignment between the empirical data and conceptual findings, ensuring that the resulting interpretations were valid and consistent with the research context.
To maintain data validity, this study employed several strategies, namely triangulation of sources, techniques, and time.
Source triangulation was Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
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php/al-tanzim/index conducted by comparing interview results between various informants, such as the Caregiver.
Mudir, and members of the Small Committee.
Technical triangulation was conducted by combining interview results, observations, and documentation to ensure consistency of information.
Temporal triangulation, meanwhile, involved collecting data on several different occasions to obtain a stable picture.
In addition, member checking was conducted by confirming the interpretations with key informants to ensure the data accurately reflected the reality on the ground.
This process was reinforced by audit trails and discussions with colleagues to increase the credibility, dependability, and confirmability of the research results.
RESULT AND DISCUSSION
Result The following section presents the research findings derived from indepth interviews, field observations, and document analysis conducted at MaAohad Aly Pondok Pesantren Lirboyo.
These findings reveal how collectivecollegial leadership among the kyai is manifested through distributed authority, collaborative governance, and the institutionalization of a shared organizational vision that sustains educational management and cultural continuity.
Distributed Authority Enhances Institutional Decision Dynamics This sub-finding refers to the way leadership at Ma'had Aly Pondok Pesantren Lirboyo is exercised through a mechanism of equitable distribution of authority among the kyais.
The distribution of authority here does not mean merely an administrative division of power, but rather a collective process in which each kyai has the space to express his or her opinion and participate in determining the direction of the institution's policies.
The dynamics of decisionmaking are horizontal, placing deliberation as the primary instrument in organizational management.
This concept is reflected in the practice of regular deliberations involving all members of the Small Committee, where responsibility is shared and decisions are made based on consensus, not a single Thus, the distribution of authority is fundamental to maintaining a balance between the kyai's charisma and institutional efficiency.
One key informant explained that: "The leadership model at Ma'had Aly Lirboyo is implemented through regular deliberations among the kyai (Islamic scholar.
gathered in a forum called the Small Committee.
Each kyai has an equal role and responsibility, so the policy-making process is carried out horizontally, not vertically.
" From this statement, it can be interpreted that collective leadership at Ma'had Aly does not place a single figure as the center of power, but rather builds a coordinating system in which each member has relative autonomy in their respective areas.
The deliberation mechanism ensures that decisions are not dependent on a single figure but are the result of collective agreements that reflect shared aspirations.
Meanwhile, the committee stated: "The Small Committee makes all decisions at Ma'had Aly, regarding management, curriculum, lecturers, and other policies.
Decision-making within the Small Committee is through deliberation, but the Supervisor holds a higher position due to their extensive Al-Tanzim : Jurnal Manajemen Pendidikan Islam Vol.
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" The researcher's interpretation of this statement indicates that while collective principles are upheld, there is still recognition of the moral and intellectual hierarchy inherent in the figure of the Caretaker.
Thus, the distribution of authority in Ma'had Aly is functional and proportional, not strictly egalitarian.
This leadership structure creates a balance between spiritual authority and collective participation in the decision-making process.
Field observations indicate that each Sub-Committee meeting begins with the presentation of a shared agenda, followed by an open discussion in which each kyai has an equal opportunity to express his views.
Decisions are made through consensus, and the results of the deliberations are then recorded in minutes, which serve as a reference for institutional policy.
A restatement of this finding is that the decision-making dynamics at Ma'had Aly are deliberative, based on equal roles, while still respecting the Caretaker's seniority and scholarship as a source of moral legitimacy.
From the overall data, the emerging pattern is one of collective leadership centered on the values of deliberation, equal responsibility, and respect for moral authority, thus creating harmony between the traditions of Islamic boarding school leadership and modern, participatory management practices.
Collaborative Governance Reinforces Educational Sustainability Framework This sub-finding describes that the governance system in MaAohad Aly operates through a collaborative mechanism involving all institutional Collaborative governance in this context refers to a participatory decision-making process in which policy formulation, curriculum design, and institutional management are jointly carried out through structured deliberative The collaboration extends beyond the kyais .
piritual leader.
to include lecturers, administrators, and academic coordinators, ensuring that every policy is grounded in collective legitimacy and shared accountability.
Hence, collaboration becomes the central foundation that sustains the educational system by promoting transparency, inclusivity, and shared responsibility.
Table 1.
Collaborative Governance Reinforces Educational Sustainability Framework Field Observation Indicator Observation Percentage Regular committee meetings are conducted Member engagement in with active participation from all members.
decision-making processes.
Task distribution among Kyais.
Mudirs, and Clarity of roles and lecturers is clearly defined and complementary.
institutional coordination.
Curriculum development is conducted through Academic cross-disciplinary academic discussions.
Policy evaluation is performed transparently Transparency and accepts feedback from members.
Final decisions are always achieved through Consensus is the outcome consensus after considering all viewpoints.
of collective deliberation.
Table 1 indicates that collaborative governance practices in MaAohad Aly are well-implemented, reflected by high levels of participation and cooperation Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
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The 90% engagement rate in committee meetings demonstrates a strong organizational culture that values inclusivity in decisionmaking.
The 85% clarity of task distribution suggests effective coordination and structured division of labor, minimizing overlap in responsibilities.
Academic collaboration during curriculum design .
%) shows interdisciplinary integration that reinforces curriculum relevance.
Meanwhile, the 75% transparency score in policy evaluation reflects openness to critique, and the 95% consensus rate highlights that decisions are rooted in deliberation rather than Collectively, these findings reveal that shared governance has become a sustainable leadership pattern embedded in the institutionAos daily operations.
Based on the observations, it can be restated that decision-making within MaAohad Aly follows a participatory and consensus-oriented model.
Every leader and member possesses equal opportunity to express opinions, negotiate perspectives, and contribute to the institutionAos strategic direction.
The researcher interprets that this model thrives not merely because of formal structure but also due to the deep-rooted cultural norm of .
and ukhuwah .
among the academic community.
The observation demonstrates that authority is distributed rather than centralized, allowing policies to evolve through communicative rationality and mutual trust.
Hence, sustainability in Islamic education here stems from collective accountability rather than administrative enforcement.
The data pattern reveals that institutional governance at MaAohad Aly is collaborative, deliberative, and egalitarian.
The observed practices show a harmonious blend between traditional values of collective wisdom and modern management principles of transparency and participation.
Leadership roles complement each other, creating a balance between moral authority and administrative functionality.
This pattern reflects a distinctive model of Islamic educational governance where decision-making becomes not only an administrative act but also a moral engagement grounded in shared vision and institutional trust.
Thus, collaborative governance proves instrumental in reinforcing the long-term sustainability of educational practices through cooperation, trust, and inclusive leadership.
Collective Leadership Constructs Shared Organizational Vision This sub-finding explains that the concept of collective leadership within MaAohad Aly is formally institutionalized through a shared organizational vision written in various official documents.
The term collective leadership refers to a governance model where multiple leaders, the kyais.
Mudir, and committee members, share equal responsibility in defining and realizing the institutionAos In practice, this shared vision is not merely conceptual but structurally embedded in the organizational documents, such as the institutional charter, leadership guidelines, meeting minutes, and academic development plans.
These written materials explicitly articulate the institutionAos commitment to uphold collaboration, equality, and joint accountability as the essence of leadership in the educational context.
The documented flow of leadership in MaAohad Aly follows a structured Al-Tanzim : Jurnal Manajemen Pendidikan Islam Vol.
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This mission is then translated into the Guidelines for Institutional Governance, specifying the duties, responsibilities, and coordination mechanisms among the leaders.
Subsequently, these elements are reinforced in meeting minutes that record every decision made through deliberation ().
The researcher interprets that such an administrative flow reflects the institutionalization of the collective vision, where leadership is not centered on a single individual but dispersed across a collegial Hence, the documentation portrays leadership not as authority but as a shared ethical responsibility for sustaining the institutionAos educational Figure 1.
Foundations of Collective Leadership The collected documents from Figure 2 is including the Institutional Statute of MaAohad Aly.
Organizational Structure Chart, and Panitia Kecil Meeting Minutes, consistently indicate that decision-making processes are designed to maintain balance and inclusivity.
The Institutional Statute emphasizes the principle of Aushared responsibility and mutual supervisionAy among leaders.
The Organizational Chart shows a horizontal structure where the Kyais.
Mudirs, and lecturers coordinate without hierarchical dominance.
Meanwhile, the meeting minutes illustrate how strategic decisions, such as curriculum development or leadership rotation, are concluded through consensus.
The researcher interprets these records as evidence that leadership in MaAohad Aly is not symbolic but procedural, with written documentation serving as the medium that ensures accountability, transparency, and continuity of collective governance.
From the documentation, it can be restated that collective leadership is realized through an integrated system of written agreements, structured roles, and codified values.
The written vision acts as a unifying reference that aligns all institutional actors under the same purpose, developing an educational environment based on equality, cooperation, and shared integrity.
The researcher infers that the existence of these documents guarantees that leadership continuity is not dependent on individual charisma but on institutional culture.
The shared Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
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The pattern emerging from the documentation demonstrates a formalized, value-based, and continuity-oriented leadership model.
Leadership in MaAohad Aly is sustained by clear documentation that transforms abstract ideals into practical guidelines.
The data show that every decision and structure is interconnected through written commitments that preserve institutional identity and prevent power centralization.
Thus, collective leadership becomes not only a managerial concept but also a living system embedded in documents, policies, and daily governance practices, ensuring that the organizational vision remains shared, stable, and adaptive to future educational challenges.
Discussion The findings of this study reveal that the leadership model at MaAohad Aly Pondok Pesantren Lirboyo operates through a framework of distributed authority, collaborative governance, and collective vision-building.
This model aligns with the concept of transformational and participatory leadership proposed by Floyd .
and Phillips .
, who argue that leadership effectiveness emerges from shared responsibility and collective engagement rather than hierarchical dominance.
However, unlike Western-centric models that emphasize managerial rationality, the MaAohad Aly framework integrates spiritual and moral legitimacy, rooted in the kyaiAos charisma and the Islamic principle of deliberation.
This distinction demonstrates that Islamic educational leadership develops its own contextualized form of collegial governance anchored not only in institutional efficiency but also in religious ethics and communal trust.
The comparison with existing literature on collegial leadership Mustafa et .
Sorkin et al.
and Baba .
shows strong convergence in the idea of shared authority and collective decision-making.
Yet, the MaAohad Aly model extends beyond administrative collegiality by embedding decisionmaking in a moral framework derived from pesantren culture.
Whereas collegial leadership in secular contexts tends to rely on procedural consensus, leadership in MaAohad Aly integrates ukhuwah .
and amanah .
as moral obligations guiding collective governance (Jameson, 2021.
Suboticki, 2.
This fusion between moral-spiritual and administrative collaboration marks a theoretical contribution to the field of Islamic educational management, showing that organizational harmony can emerge from the synergy of spiritual legitimacy and participatory deliberation.
From a theoretical standpoint, the distributed and collective leadership model at MaAohad Aly contributes to expanding the understanding of educational governance in Islamic institutions.
It provides an empirical illustration that leadership can be both charismatic and structural, both personal and institutional (Espinosa, 2023.
Heidelmann et al.
, 2.
This model bridges the gap identified in prior research, which often separates individual leadership charisma from institutional sustainability (Herman et al.
, 2023.
Zhang et al.
, 2.
The study demonstrates that when charisma is balanced by institutionalized collaboration and documented vision, leadership becomes resilient, adaptive, and ethically Al-Tanzim : Jurnal Manajemen Pendidikan Islam Vol.
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Hence, this research strengthens the theory of collective transformational leadership by showing that moral authority and administrative systems can coexist harmoniously within Islamic educational governance (Amin et al.
, 2024.
White et al.
, 2.
Practically, these findings carry significant implications for leadership development and management practices in Islamic higher education.
The MaAohad Aly model emphasizes that leadership training should not only focus on managerial skills but also on cultivating ethical deliberation, shared accountability, and institutional documentation.
The integration of deliberative forums, written governance frameworks, and transparent decision-making mechanisms ensures that leadership succession and policy continuity remain stable even amid personnel changes.
Institutions adopting similar approaches can reinforce sustainability by codifying values of equality and cooperation into formal governance systems, thus reducing dependency on individual leaders.
In conclusion, the MaAohad Aly experience illustrates that distributed authority, collaborative governance, and collective vision are not merely idealistic constructs but operational realities in the Islamic education context.
This integrated leadership system demonstrates how traditional pesantren values can adapt to modern educational governance frameworks while maintaining moral authenticity.
Theoretically, it enriches the discourse on leadership hybridity merging tradition with organizational modernity while practically, it offers a replicable model for sustaining institutional excellence through ethical, participatory, and documented leadership practices.
CONCLUSION
The main findings of this study highlight that the collective-collegial leadership model of the kyai at MaAohad Aly Pondok Pesantren Lirboyo successfully integrates spiritual values, collegial participation, and institutional management into a coherent system of educational governance.
The essence of leadership here lies in the balance between moral authority and administrative rationality, expressed through distributed power, deliberative decision-making, and shared vision formulation.
The wisdom derived from this research is that leadership sustainability in Islamic education does not depend solely on individual charisma but on institutionalized collaboration and documented This model proves that Islamic values of .
, ukhuwah .
, and amanah .
can be transformed into practical mechanisms that maintain harmony, accountability, and long-term educational resilience.
Scientifically, this study contributes to the development of Islamic educational leadership theory by bridging traditional pesantren culture and modern management paradigms.
It expands the concept of collectivetransformational leadership within Islamic contexts, demonstrating that ethical and participatory leadership structures can enhance institutional adaptability.
However, the studyAos limitation lies in its single case-study focus at MaAohad Aly Lirboyo, which may not fully represent all pesantren governance models.
Future research should adopt a multi-site or comparative design, integrating quantitative and longitudinal data to deepen the analysis of leadership effectiveness, cultural dynamics, and policy innovation within various Islamic educational institutions.
Al-Tanzim: Jurnal Manajemen Pendidikan Islam Vol.
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id/index.
php/al-tanzim/index ACKNOWLEDGMENT The researcher sincerely thanks the leadership board, kyais, and administrators of MaAohad Aly for their valuable insights and cooperation during the study.
Gratitude is also extended to academic mentors and colleagues for their constructive feedback, as well as to the editorial team of Al-Tanzim: Jurnal
Manajemen Pendidikan Islam for providing the opportunity to publish this REFERENCES