Ismail Ismail, Azi Ahmad Tadjudin, Sofia Gussevi

Implementasi Konsep Kepemimpinan (Qowwamah) Kh. Abu Zaen Syamsudin Di Pondok Pesantren Assalaam Post

Introduction

Implementasi konsep kepemimpinan (qowwamah) kh. Abu zaen syamsudin di pondok pesantren assalaam post. Pelajari implementasi konsep kepemimpinan Qowwamah oleh KH. Abu Zaen Syamsudin di Pondok Pesantren Assalaam. Model kepemimpinan Islam efektif untuk kesejahteraan keluarga & pesantren.

Abstract

This study examines the implementation of the Qowwamah concept by KH. Abu Zaen Syamsudin at the Assalaam Post Islamic Boarding School in Subang, West Java. The study aims to understand how Qowwamah principles are applied in family leadership and the management of the boarding school. The method used is descriptive qualitative with data collection techniques including in-depth interviews, participatory observation, and documentation. The results indicate that KH. Abu Zaen successfully implements Qowwamah by emphasizing moral responsibility, spirituality, and justice in decision-making. The implementation of Qowwamah has a positive impact not only on family welfare and harmony but also on the management of the boarding school and social interactions within the community. The conclusion of this study is that Qowwamah can serve as an effective Islamic leadership model in Indonesia's multicultural context, with implications for the development of Islamic studies that are more responsive to social and educational needs.

Review

This study investigates the practical application of the Islamic leadership concept of *Qowwamah* by KH. Abu Zaen Syamsudin at the Assalaam Post Islamic Boarding School in Subang, West Java. Utilizing a descriptive qualitative approach with robust data collection methods including in-depth interviews, participatory observation, and documentation, the research aims to elucidate how these principles are integrated into both family leadership and the broader management of the pesantren. The paper addresses a pertinent gap in understanding the lived experiences of Islamic leadership models within contemporary Indonesian contexts, offering valuable insights into the dynamic interplay between religious principles and organizational practice. A significant strength of this research lies in its empirical focus on a specific, observable case, allowing for a deep understanding of *Qowwamah* beyond theoretical definitions. The findings effectively highlight how KH. Abu Zaen's emphasis on moral responsibility, spirituality, and justice serves as the cornerstone of successful *Qowwamah* implementation. The reported positive impacts, extending from family welfare and harmony to broader school management and community social interactions, underscore the holistic and transformative potential of this leadership style. This demonstrates a compelling case for *Qowwamah* as a viable and effective Islamic leadership model, particularly relevant for Indonesia's diverse cultural landscape. While the abstract provides a strong summary of the study's positive findings, a full paper might benefit from a deeper exploration of potential challenges encountered during *Qowwamah*'s implementation and how they were navigated, offering a more nuanced perspective on its practical application. Further elaboration on what "multicultural context" specifically entails within this particular pesantren environment and how *Qowwamah* principles specifically address or adapt to it would also enrich the discussion. Nevertheless, this study makes a commendable contribution by showcasing an applied, successful model of Islamic leadership, and its implications for developing Islamic studies that are more responsive to contemporary social and educational needs are significant, making it a valuable addition to the literature on Islamic leadership and pesantren studies.

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