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Journal articles on the topic 'Religious leader'
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Toney, Frank, and Merrill Oster. "The Leader and Religious Faith." Journal of Leadership Studies 5, no. 1 (January 1998): 135–47. http://dx.doi.org/10.1177/107179199800500112.
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Hexham, Irving. "Isaiah Shembe, Zulu Religious Leader." Religion 27, no. 4 (October 1997): 361–73. http://dx.doi.org/10.1006/reli.1997.0094.
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Tirmidi, Tirmidi, Sanggar Kanto, Kliwon Hidayat, and Thohir Luth. "The Dynamic Role of Religious Figures in The Diffusion of Community Forest Development: A Study of Phenomenology on Madurese Community in Probolinggo Regecny." AT-TURAS: Jurnal Studi Keislaman 8, no. 1 (June 30, 2021): 101–16. http://dx.doi.org/10.33650/at-turas.v8i1.2287.
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One of the causes of the successful development of community forests in Probolinggo Regency was the participation of religious leaders. This study explored the dynamics of the role of religious leaders in the development of community forests. Through a qualitative research design with a phenomenological approach and a Naturalistic paradigm, it was found that religious leaders carried out dynamic roles from the pioneering period to the period of obtaining international ecolabel certificates. From this discovery, three propositions were drawn to which after inter-relation between the concepts, two substantive theories were drawn, namely (1) Followers’ Need-Based Visionary Leader Theory, dan (2) Theory of Change-and-Innovation Enabling Leader Quality (Attributes of Change-and-innovation Enabling Leader).
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Miller, Timothy. "The Evolution of American Spiritual Communities, 1965––2009." Nova Religio 13, no. 3 (February 1, 2010): 14–33. http://dx.doi.org/10.1525/nr.2010.13.3.14.
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The great outpouring of new religious and spiritual movements in the United States after 1965 led to the formation of thousands of spiritual intentional communities. Those communities were based in all the world's major religions, as well as in new expressions of religion articulated by a rising generation of independent spiritual teachers. Many communities gathered around charismatic leaders, and quite a few of them continued after the leader died or stepped down. Over time those communities that survived evolved in form and outlook; in some cases once-authoritative leaders were deposed, and in others the death or departure of a leader led to changes in the group. External social pressure in several cases influenced various groups' developmental trajectories. This paper examines the histories of several religious communal groups, focusing on ones that have survived and exploring the modifications they have undertaken as their members have matured.
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Wood, Gabrielle M. "Parallel Lives of Spiritual Leaders." Tattva Journal of Philosophy 4, no. 2 (July 1, 2012): 69–85. http://dx.doi.org/10.12726/tjp.8.5.
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Leadership studies refer to the discipline which seeks to understand how leaders emerge; traits, behaviors, and processes of effective leaders; and the interactions among leaders, followers, and their contexts. Leadership scholars have studied a wide variety of religious leaders through research on well-known figures (e.g. Jesus Christ). For example, The Journal of Religious Leadership publishes scholarly articles on leadership practices of specific religions such as the Quakers, Lutherans, Roman Catholics, and many others. Gurus, monks, priests, rabbis, and ulema are all recognized as religious leaders. While religious leaders have received a lot of attention in leadership studies, the role of spiritual leader in mystical traditions in largely ignored. Perhaps the emphasis on spiritual aspirants' direct experience of the divine shadows the role of leaders in these traditions. In this paper, I suggest that spiritual leaders serve as role models and symbols; they provide practical approaches and guidance that empower aspirants in their quests.
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Griffin, LaMar. "STRATEGIC RELIGIOUS DIALOGUE: A CHAPLAIN'S PERSPECTIVE ON RELIGIOUS LEADER LIAISON." Review of Faith & International Affairs 7, no. 4 (December 2009): 71–76. http://dx.doi.org/10.1080/15570274.2009.9523417.
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Kelman, Rabbi Stuart. "THE RABBINIC LEADER AND THE VOLUNTEER LEADER." Religious Education 97, no. 4 (September 2002): 322–34. http://dx.doi.org/10.1080/00344080214722.
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Klass, Dennis, and Richard A. Hutch. "Elisabeth Kubler-Ross as a Religious Leader." OMEGA - Journal of Death and Dying 16, no. 2 (March 1986): 89–109. http://dx.doi.org/10.2190/bvdj-68wq-d2xk-51dw.
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Previously it has been argued that Elisabeth Kubler-Ross' concept “acceptance” should be understood as a symbol of the private sphere which arose as a feminine cultural response to early capitalism. In this article, Kubler-Ross is considered as a charismatic religious leader. The feminine quality of her message and leadership style is examined. Kubler-Ross' career is examined in the light of recent studies of feminine versus masculine psychological development. It is concluded that Kubler-Ross' content and style conform to the femine developmental patterns, patterns that transform infantile narcissism into the creative source of her promise to true believers. The prospects for an enduring cultural jnnovation based on Kubler-Ross' work are then examined in the light of the process of institutionalizing charismatic vision as that process has historically occurred for some women charismatic leaders, but not for others. The form taken by such a process in the case of Kubler-Ross aligns her with ancient practitioners of Greco-Roman and Near Eastern mystery religions. It is concluded that Kubler-Ross' leadership, at this time, does not conform to the conditions necessary for institutionalization of her charismatic vision.
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Benny, Ridwan, Iswandi Syahputra, Azhari Akmal Tarigan, and Fatahuddin Aziz Siregar. "Islam Nusantara, ulemas, and social media: understanding the pros and cons of Islam Nusantara among ulemas of West Sumatera." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 163–88. http://dx.doi.org/10.18326/ijims.v9i2.163-188.
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The concept of Islam Nusantara, which is defined as Islam that accommodates the customs and culture of the (Indonesian) Archipelago, has been rejected by the West Sumatera branch of Indonesian Ulema Council (MUI). Meanwhile, other groups in West Sumatera support the Islam Nusantara concept. This article explains the pros and cons of Islam Nusantara among religious leaders in West Sumatera in the context of social media activities. Ulemas rejected Islam Nusantara in West Sumatera based on the perspective that Islam as a religion has reached peak perfection, adding the word Nusantara is, thus, unnecessary. Other religious leaders in West Sumatera have embraced Islam Nusantara based on the view that in terms of customs in Minangkabau, the principle of Adaik Bersandi Syarak, Syarak Bersandi Kitabullah is followed. This is a field study employing the qualitative method of approach. Data were obtained via in-depth interviews with four West Sumatran religious figures (ulemas) and subsequently analyzed in an interpretative and descriptive manner. The findings in this study show that the ulemas’ rejection of Islam Nusantara via Facebook indicates a shift in the definition of ulemas as religious leaders to that of opinion makers. This is a new finding that has never been studied before as it places the pros and cons of Islam Nusantara within the context of virtual culture. Consequently, this study has implications on the definition of ulemas as religious leaders overlapping with their part as opinion makers and opinion leaders in the current era of new media.Gagasan Islam Nusantara sebagai Islam yang mengakomodir adat dan budaya Nusantara ditolak kehadirannya oleh Majelis Ulama Indonesia wilayah Sumatera Barat. Sementara itu terdapat kelompok lain yang mendukung gagasan Islam Nusantara di Sumatera Barat. Artikel ini menjelaskan pro dan kontra di antara pemuka agama tentang Islam Nusantara di Sumatera Barat dalam konteks aktivitas di media sosial. Islam Nusantara di tolak oleh Ulama di Sumatera Barat didasari oleh pandangan umum bahwa Islam sebagai agama telah mencapai sempurna, sehingga tidak diperlukan penambahan kata Nusantara. Sedangkan pemuka agama lainnya menerima Islam Nusantara di Sumatera Barat karena didasari oleh pandangan umum bahwa adat di Minangkabau Sumatera Barat berpegang pada prinsip Adaik Bersandi Syarak, Syarak Bersandi Kitabullah. Data penelitian dikumpulkan melalui wawancara mendalam terhadap empat pemuka agama (ulama) di Sumatera Barat. Temuan penelitian ini menunjukkan bahwa aktivitas ulama yang menolak Islam Nusantara melalui facebook menggambarkan pergeseran makna Ulama dari religius leader ke opinion maker. Namun pergeseran tersebut justru mengokohkan ulama sebagai pemilik otoritas keagamaan. Temuan ini dapat berimplikasi pada terminologi ulama sebagai religius leader pada era media baru akan berhimpitan dengan terminologi opinion maker dan opinion leader sebagai terminologi baru pada era media baru.
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Asnawi, Asnawi. "Respons Kultural Masyarakat Sasak Terhadap Islam." Ulumuna 9, no. 1 (June 30, 2005): 1–19. http://dx.doi.org/10.20414/ujis.v9i1.440.
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Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion.
Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people.
Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.
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Fiensy, David. "Leaders of Mass Movements and the Leader of the Jesus Movement." Journal for the Study of the New Testament 21, no. 74 (October 1999): 3–27. http://dx.doi.org/10.1177/0142064x9902107401.
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Leachman, James G. "Liturgy & Sacramentality: First Perspectives from Process Oriented Psychology." Studia Liturgica 47, no. 2 (September 2017): 178–96. http://dx.doi.org/10.1177/003932071704700207.
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The polarized roles of leader and participant in the liturgical assembly can be mutually antagonistic, especially when each person is unaware of both roles active in themselves and in the assembly. By growing in “role awareness” participants can discover the leader role in themselves and so more fully engage their own actuosa participatio, and leaders can discover the participant role in themselves and so better inhabit and contextualise their role in the active participation of the whole assembly. Both participants and leaders can discover the rich diversity of roles at work within themselves, in the assembly and in the world. All can discover themselves as persons in communion. [108 words]
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Ge, Jianqiao, Xiaosi Gu, Meng Ji, and Shihui Han. "Neurocognitive processes of the religious leader in Christians." Human Brain Mapping 30, no. 12 (June 8, 2009): 4012–24. http://dx.doi.org/10.1002/hbm.20825.
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Buchanan, Michael T. "Sustaining School Based Religious Education Leadership." Discourse and Communication for Sustainable Education 9, no. 2 (December 1, 2018): 68–78. http://dx.doi.org/10.2478/dcse-2018-0015.
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Abstract The number of people applying for school based religious education leadership positions is scarce in most regions throughout Australia as well as other geographical regions. Drawing on the insights from key stakeholders associated with religious education leadership in schools this qualitative study aimed to identify factors which militated against sustaining school based religious education leadership. This paper reports on the findings emanating from the study and proceeds to outline practical solutions that may contribute to attracting and sustaining future generations of religious education leaders. The key factors impacting on the sustainability of religious education leaders include feelings of disconnection, excessive demands associated with the role and a lack of structural support. Practical recommendations are outlined to contribute to sustaining school based religious education leadership. The recommendations include a review of teacher appraisal processes, equity in terms of industrial conditions and the inclusion of middle leadership positions that support the leader.
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Lu, Wei-Hsu. "Running a Religious Philanthropic Enterprise." China Nonprofit Review 9, no. 2 (December 12, 2017): 256–72. http://dx.doi.org/10.1163/18765149-12341333.
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Abstract Religious philanthropy is now in a new age. In 2012, the State Bureau of Religious Affairs and other 5 state agencies published a document to encourage and regulate religious philanthropic activities. It means that the central government’s new religious policy is to cultivate religious philanthropy. However, many religious groups, since their engagement in philanthropy, have encountered a series of problems, such as the immaturity of theory, the inefficiency of resource use and search, the shortage of organizations and staff with experience, and the unclear division between serving and preaching. Even if the religious environment in Taiwan is different from that in Mainland, the success of the waste sorting and recycling program of Tzu Chi, the largest Humanistic Buddhist group in Taiwan, still brings some valuable experience to religious groups doing philanthropy in Mainland. First, Tzu Chi’s leader, Cheng Yen, was good at linking Buddha’s teachings with recognized environmental issues. Her style of speech might be learned by other religious leaders who intend to generate philanthropic discourses. Second, Tzu Chi’s waste sorting and recycling program always made use of contingent opportunities and resources outside it to develop itself. This way of expansion should be noted by religious groups that want to establish philanthropic organizations. Third, the division of labor among Tzu Chi’s leader, volunteers, and professionals and their high level of autonomy could be taken by other religious philanthropic organizations. Finally, Tzu Chi’s religious philanthropic practices prioritize public interests and set an example for the separation between serving and preaching.
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Qomariyah, Dewi Nurul, and Ahmad Badrus Sholihin. "Kontestasi Pro Dan Kontra Ritual Petik Laut Pada Masyarakat Nelayan Puger Jember." Fenomena 18, no. 1 (April 10, 2019): 81–92. http://dx.doi.org/10.35719/fenomena.v18i1.17.
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Petik laut ceremony is an activity undertaken by the Puger fisherman community,ethnic backgrounds, religions and culure are diverse, it makes people have particular view in doing that activity that communities are from ethnic Javanese,madurese, mandarin ethnic, and also Chinese ethnic.petik laut is a ritualceremony conducted puger fisherman community to express theirgratitude to the good, the harvest sea, sailing towards salvation in the lord and is done every os Suroor muharram month every year. The goal of the ceremony of petik laut in puger are they hope will get a lot of fishes, the safety when they were fishing and sailing. There are some contradiction between the majority of fisherman and religious leader or ulama that deal with petik laut ceremony. Most of religious leader disagree about petik laut ceremony because of the believe of the fisherman that they will get much fish when the petik laut ceremony were undertaken. Its about believe that Allah only one that give us safety and sustenance or treasure (fishes). Most of fisherman community belive that petik laut ceremony as agent to be safety and about sustenance. In contrast with most of religious leader or ulama that supposed petik laut ceremony is shirk (syirik) in Islamic religion. The contrast thougt between fisherman community and religious leader about petik laut ceremony will not become the conflict because of the awareness of them to be in good social interaction. Mutual cooperation and togetherness still alive in their community in Puger Jember.
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Setyawan, Heri. "Redefining the Role of Religion in Contemporary Society: Pope Francis and Sheikh Ahmad Muhammad al-Tayyeb." JSW (Jurnal Sosiologi Walisongo) 3, no. 2 (October 17, 2019): 111–24. http://dx.doi.org/10.21580/jsw.2019.3.2.4023.
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This paper discusses the position of religion in contemporary society by examining the religious thoughts of two prominent religious leaders: Pope Francis from the Catholic Church and Sheikh Ahmad Muhammad al-Tayyeb from Al-Azhar University, Egypt. The meeting between Pope Francis and Sheikh Ahmad Muhammad al-Tayyeb in Abu Dhabi (February 2019) is a starting point for understanding the process by which the two religious leaders redefined the role of religion in society. Moreover, their responses to contemporary social issues such as terrorism, ecological crisis, war, and social injustices also show how they redefined the role of religion. While each religious leader formulates theological account into its religious tradition, it is obvious that the role of religion for social transformation and humanity is shown to be the central concern of the two religious’ leaders. The two religious traditions go further to put religion as a fundamental agent for society transformation.
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Madore, Frédérick. "‘Good Muslim, bad Muslim’ in Togo: religious minority identity construction amid a sociopolitical crisis (2017–2018)." Journal of Modern African Studies 59, no. 2 (June 2021): 197–217. http://dx.doi.org/10.1017/s0022278x21000094.
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AbstractIn Togo, the opposition movement behind the anti-government protests that broke out in 2017–2018 appears to reflect a greater role for Islam in politics. Tikpi Atchadam, leader of the Parti National Panafricain, was the preeminent figure in the movement, having built a solid grassroots base among his fellow Muslims. This article examines the unique role that Muslim leaders played in these protests, as well as the Faure Gnassingbé regime's strategic response. The ruling party made spurious claims against Muslim opponents, associating them with a dangerous wave of political Islam. I argue that by portraying Atchadam as the leader of a radical ethnic and religious movement with Islamist goals, Faure Gnassingbé and his supporters sought to weaken this emerging challenger and deter members of the public from backing calls for political change. The strategy also helped garner support from Western countries while simultaneously driving a wedge between Muslim community leaders.
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Zuhdi, M. Nurdin, Iwan Setiawan, M. Anwar Nawawi, Muhammad Zubad, Iwanudin Iwanudin, and Habib Shulton Asnawi. "THE STUDENTS’ VIEWS ON THE INDONESIA’S NON-MUSLIM LEADER’S PHENOMENON IN AISYIYAH UNIVERSITY YOGYAKARTA." AKADEMIKA: Jurnal Pemikiran Islam 26, no. 1 (July 29, 2021): 137. http://dx.doi.org/10.32332/akademika.v26i1.3123.
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The phenomenon of non-Muslim leaders in Indonesia has given pros and cons in society. Those pros and cons do not only appear among the general public but also appear among students. This study analyzes the views of Muslim students at ‘Aisyiyah University Yogyakarta (UNISA) about the phenomenon of non-Muslim leaders in Indonesia. This research became important considering the last two issues that have emerged in the study of Islam in Indonesia, namely religious intolerance and moderation in few years. The type of this research is mixed qualitative-quantitative field research. The research findings show that there are two kinds of views of UNISA Muslim students about non-Muslim leaders; First, Muslim students who disagree about non-Muslim leaders. They argue that choosing a leader must be based on his/her religion first. This group believed that Islam is the main non-negotiable requirement for someone who wants to run for a leader. Some of them even firmly stated that choosing a non-Muslim leader is categorized as haram. Second, Muslim students agree and do not object to the existence of non-Muslim leaders. The second group believed that religion is not an absolute issue as the requirement for a person who wants to become a leader. This second group argues that track records are more important than religion or ethnicity. The educational background of students also influences their views. Students with religious education backgrounds tend to be more accepting of differences. On the other hand, students who have a general educational background tend not to easily accept differences. Therefore, it can be concluded that the better a person understands religion, the more tolerant of differences he/she will be.
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Hellmann-Rajanayagam, Dagmar. "Arumuka Navalar: Religious reformer or national leader of Eelam." Indian Economic & Social History Review 26, no. 2 (June 1989): 235–57. http://dx.doi.org/10.1177/001946468902600204.
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L.man, Yovenska, and Olan Darmadi. "KARAKTERISTIK PEMIMPIN DALAM ISLAM." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 4, no. 2 (December 8, 2019): 150. http://dx.doi.org/10.29300/imr.v4i2.2829.
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Abstact: There are many differences of opinion from political elites, statesmen and even ulemas in Indonesia about the worthiness of a leader and the character of the candidates for the leader themselves which are ideal for this ideological Pancasila country. This pluralistic country with many tribes, cultures and even religions has invited controversies that are quite long and sustainable even often arguing with each other even blaspheming with each other with a variety of hujjah which is brought up as a reference in order to defend the arguments of each group both by the elite politics, culture and even religious leaders. Therefore, the author feels it is important to discuss briefly, clearly but densely contained in this journal, how Islam as the majority religion in the equatorial emerald land responds to endless differences of opinion and can result in divisions between the nation's children and even Muslims themselves.Keywords: Difference of Opinion; Feasibility; Islam.
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Trofimova, Ksenia. "Исключенность и исключительность: самопрезентация религиозного лидера и социальный контекст религиозной повседневности." Islamology 9, no. 1-2 (November 29, 2019): 178. http://dx.doi.org/10.24848/islmlg.09.1.13.
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The paper addresses specific narratives of self-presentation of Sufi religious leaders who belong to Roma Muslim communities of Skopje (North Macedonia). Aiming at reconstruction of the actual social context by which the subjectivity of religious leader is formed, I focus on retrospective narrations and their interpretations provided by spiritual leaders and “ordinary” believers. Drawing from my ethnographic fieldwork (2014-2019), I describe some of their everyday practices and analyze the plots focused on the continuity, education and ethical code (adab) issues since they act as prime arguments in everyday polemics about the “proper” faith.
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Nullens, Patrick. "Towards a Spirituality of Public Leadership: Engaging Dietrich Bonhoeffer." International Journal of Public Theology 7, no. 1 (2013): 91–113. http://dx.doi.org/10.1163/15697320-12341268.
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Abstract This article is a reflective answer to the growing interest in the ‘spirituality’ of a leader found both among active leaders and in the field of Leadership Studies. The term ‘spirituality’ is so complex, however, it requires a more thorough theological reflection than (secular) Leadership Studies can offer, especially considering the more specific matter of how a Christian leader embodies his/her spirituality in his/her leadership. This article discusses four components of leadership: the leader’s sense of reality, the sense of a higher calling, the sense of belonging and the sense of morality. Further, the thought of Dietrich Bonhoeffer provides each of these components with not only a Christian but an explicitly Christocentric content.
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Qoniah, Siti, and Ashif Az Zafi. "ANALISIS KEPEMIMPINAN NON MUSLIM MENURUT FIQIH DAN HUKUM TATA NEGARA DI INDONESIA." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 5, no. 2 (August 11, 2020): 147. http://dx.doi.org/10.29300/imr.v5i2.3487.
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Abstract: The leader is the most important figure in a sphere of community life, both small and broad, the progress of a sphere of society depends on how the leader in bringing the country, whether it is more advanced, prosperous or vice versa. Therefore, it is the responsibility of all of us as a citizen to be selective in choosing a leader. Islam as a religion of revelation for Muslims and make it as a guide in carrying out their lives, including in political matters, namely becoming a leader. The leader has an important position in Islam. In the Islamic view of non-Muslim leaders, there are differences of opinion of the scholars about the legitimate or non-Islamic leaders in the Islamic perspective. The difference in opinion is due to the perception in understanding the verses about saints or awliya 'mentioned in the Qur'an Moreover, the current reality of the state of Indonesia is not an Islamic state, but a democratic state, which has a majority of its citizens, who are Muslim. In Indonesia, to become a leader in positive law and in the Constitution, there is no explanation which explains that the requirements to be a leader in Indonesia must be religious and prohibit non-Muslim religion. the opening of the 1945 Constitution only explained that in Indonesia there was no difference between ethnicity, religion, language, culture, etc. Therefore, it is necessary to conduct a deeper study in understanding it so that there is no misunderstanding among the people.Keywords: Leaders; Indonesia; Islam; Non-Muslims; Constitution
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Syamsul Arifin, Muhammad Wahyudi, and Muh Mustakim. "Political Leadership Among Religious Minorities." Al-Ulum 21, no. 1 (June 1, 2021): 1–26. http://dx.doi.org/10.30603/au.v21i1.1838.
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This article focuses on the study of non-Muslim leadership, which is mentioned in several verses in the Qur'an and often triggers debates in the public sphere, especially at the moment of electoral politics in Indonesia. Because the discussion about this often uses verses from the Qur'an as justification, it is interesting to examine the views of the commentators in Indonesia, which is focused on Surah Al-Maidah verse 51. To explore the views of the two commentators, this study uses library research by comparing (comparative analysis) between Tafsir Al-Azhar and Tafsir Al-Misbah. The study of the opinions of the two commentators finds out that the political positions of non-Muslims as leaders for Muslims have two different views. First, not. Second, the prohibition is to make non-Muslims as auliya' then Shihab explains the position of non-Muslims in three parts, one of which is that a non-Muslim who lives in peace with Muslims has the same rights and obligations as Muslims, as well as the right to be a leader.
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Shiozaki, Yuki, and Hiroko Kushimoto. "Reconfigurations of Islamic Authority in Malaysia." Asian Journal of Social Science 42, no. 5 (2014): 602–19. http://dx.doi.org/10.1163/15685314-04205007.
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The role and status of religious authority needs to be read into Malaysian political history over the past fifty years. During this period as the Malaysian state constructed its national identity and plotted its policy course, the role of Islam and religious leaders became an important point of debate. It is within this context that this article considers the independence and autonomy of Malaysian Muslim religious leaders. Traditional religious authority in Malaysia finds its underpinnings largely in the institutions of Islamic learning locally known as pondoks, which are a community of students of Islam under the directions of a religious leader, ulama (also often known as a Tok Guru). However as the state consolidated their control over these religious leaders whom were co-opted into the state apparatus, by employment and education at state universities, their social significance has been destabilized. In the wake of this compromised socio-political and religious position alternative sources of authoritative Islamic teachings have emerged in recent years such as the Tablighi Jamaʿat discussed in this article.
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Gudauskas, Renaldas, Loreta Budryte, Arturas Kaklauskas, Justas Cerkauskas, Agne Kuzminske, Saule Jokubauskiene, and Vilija Targamadze. "Advisory, Negotiation and Intelligent Decision Support System for Leadership Analysis." International Journal of Computers Communications & Control 10, no. 5 (July 1, 2015): 667. http://dx.doi.org/10.15837/ijccc.2015.5.2028.
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The development of the Leader Model for quantitative and qualitative analyses began with the goal of integrating managerial, organizational, technical, technological, economic, legal/regulatory, innovative, social, cultural, ethical, psychological, religious, ethnic and other aspects involved in the process of a leaders life cycle. The need to determine the most efficient life cycle of a leader led to the development of the Advisory, Negotiation and Intelligent DEcision support System for Leadership Analysis (ANDES). The objective of the authors of this work for integrating text analytics, advisory, negotiation and decision support systems is to improve the quality and efficiency of intelligent decision-making regarding a leaders life cycle. This ANDES consists of an intelligent database, database management system, model-base, model-base management system and user interface.
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Benjamins, Laura. "Musicking as Liturgical Speech Acts: An Examination of Contemporary Worship Music Practices." Studia Liturgica 51, no. 2 (August 23, 2021): 143–58. http://dx.doi.org/10.1177/00393207211033993.
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This article examines the genre of Contemporary Worship Music (CWM) within worship contexts in terms of its formative and purposeful nature. In CWM settings, the worship leader plays a particular role in the selection and facilitation of CWM repertoire to be led by praise bands. Through the leader's consideration of the message of the CWM lyrics, and the relational nature of CWM practices, a worship leader's pedagogical decisions are integral to contributing to a space of dialogue for worship musicians. Drawing on previous literature addressing liturgical language in worship, I analyze the CWM context as a particular case where liturgical language shapes musicians’ spiritual formation. This examination of CWM practices includes an analysis of musicians’ engagement in relational musicking and meeting through I-Thou encounters. I therefore explore both the need for worship leaders to consider the multitudinous theological implications of their actions, as well as the way musicians are shaped and formed intimately through their musical engagement with CWM.
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Mohamud, Imam Hassan, and Eunice Areba. "Seeking Divine Solutions for Our Youth: A Conversation With Imam Hassan Mohamud." Creative Nursing 22, no. 1 (2016): 29–32. http://dx.doi.org/10.1891/1078-4535.22.1.29.
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The life period of youth and young adulthood is a time of forming identities and making allegiances. In the absence of adequate, consistent support, negative influences abound. Religious and spiritual leaders are potential sources of support for young people. Increasingly, empirical reports document the influence, most of it positive, of religion on both physical and emotional well-being. This interview with a Somali religious leader illustrates the importance of understanding and addressing the unique needs and challenges of young Somalis in Minnesota and beyond.
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Björnsdóttir, Unnur Steina, and Daniel Smith. "South African religious leader with hyperventilation, hypophosphataemia, and respiratory arrest." Lancet 354, no. 9196 (December 1999): 2130. http://dx.doi.org/10.1016/s0140-6736(99)03522-9.
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Tsehayu and Østebø. "Religious Entrepreneurship and Female Migration: The Case of a Muslim Religious Leader in Masqan, Ethiopia." Africa Today 67, no. 2-3 (2020): 63. http://dx.doi.org/10.2979/africatoday.67.2-3.04.
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Jedynak, Witold. "The Leader’s Role in Building Religious Social Capital: A Religious Regional Community Leader in Poland." Roczniki Nauk Społecznych 12(48), no. 1 (2021): 33–51. http://dx.doi.org/10.18290/rns20481-2.
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This paper analyses the religious and social efforts of Bishop Ignacy Tokarczuk in order to identify his role in the process of generating religious social capital. The research was based on an analysis of available sources and in particular published texts on the Bishop’s pastoral work. It demonstrates that during the difficult times of the communist era, the Bishop of Przemyśl was an unquestioned leader of local communities, who used religious resources to build religious social capital. Bishop Tokarczuk skilfully balanced Catholic bottom-up initiatives and activated local religious communities. His religious and social efforts prepared the ground for building a civil society. The results of Bishop’s social and religious work, which priests and lay Catholics also became involved in were impressive.
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Ališauskienė, Milda. "Some aspects of leadership in the neo-Hindu religious movement: The case of the Art of Living Foundation in Lithuania." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 49–62. http://dx.doi.org/10.15388/aov.2010.3648.
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Vilnius UniversityThe leader in any new religious group is a very important person and a key feature in the establishment of the organized religion. The special role and place for the leader is found in the so-called spiritual groups—the Neo-Hindu religious movements. Although such groups do not relate themselves to any religious phenomena in general, an analysis of their activities reveals the traditional importance of their leader in doctrinal and organizational development. The aim of this article is to analyze the role and place of Ravi Shankar, the leader of the Art of Living Foundation (AoLF), the process of his charismatization, as well as the attitudes of members toward the leader and his legitimization from the perspective of the sociology of religion. The work is based on the analysis of certain official documents of the organization and through narratives of members from Lithuania and Denmark. The article focuses on the case of Lithuania, which is revealed through the comparison of the data from Denmark. The analysis revealed that individuals expressed special attitudes toward the leader of the group: that, on the one hand, modern individuals sought liberation from institutionalized religion but at the same time they were searching for spiritual authority. Interviews with members of the AoLF revealed diverse concepts of the spiritual leader. Contrary to the traditionally accepted understanding of a spiritual leader as the head of authority, the narratives revealed an understanding of the spiritual leader as both an advisor and a service provider.
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Pitts, William L. "Women Leaders in the Davidian and Branch Davidian Traditions." Nova Religio 12, no. 4 (May 1, 2009): 50–71. http://dx.doi.org/10.1525/nr.2009.12.4.50.
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Two women, Florence Houteff and Lois Roden, attained positions of leadership in the Davidian and Branch Davidian traditions. This article examines how they achieved, maintained, and eventually lost power. Several factors, including money, visions, and legal strategies contributed to their successes, but marriage to the founders of the two movements and the precedent of the influential female Adventist leader, Ellen White, helped to legitimate Florence Houteff and Lois Roden as leaders of their religious communities. Once they had assumed leadership roles, they proved themselves by innovative, radical, and convincing teachings based on scripture. Florence Houteff's leadership foundered on failed prophecy. Lois Roden lost leadership in a succession struggle between her son, George Roden, and Vernon Howell/David Koresh. Both prevailed briefly as leaders because of the persuasiveness of their religious authority.
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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.
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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.
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Newman, Mark. "Cynthia Taylor.A. Philip Randolph: The Religious Journey of an African American Labor Leader.:A. Philip Randolph: The Religious Journey of an African American Labor Leader." American Historical Review 113, no. 3 (June 2008): 855. http://dx.doi.org/10.1086/ahr.113.3.855.
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Ivanov, S. "Islamic renaissance accompanied by religious wars." Diplomatic Service, no. 4 (August 1, 2020): 80–89. http://dx.doi.org/10.33920/vne-01-2004-09.
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The article analyzes the growing confrontation between the two main currents of Islam: Sunnism and Shiism. The author draws attention to the danger of new religious wars, their destabilizing effect on the general situation in South-West Asia and the world as a whole. Particular attention is paid to considering the conflict between the leader of the Arab-Sunni world, Saudi Arabia and Shiite Iran.
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Dwijayanto, Arik, and Yusmicha Ulya Afif. "A Religious State (A Study of Hasyim Asyari and Muhammad Iqbal's Thought on the Relation of Religion, State and Nationalism)." JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 2 (January 26, 2020): 226. http://dx.doi.org/10.30829/juspi.v3i2.6778.
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<p><em>This article explores the concept of a religious state proposed by two Muslim leaders: Hasyim Asyari (1871-1947), an Indonesian Muslim leader and Muhammad Iqbal (1873-1938), an Indian Muslim leader. Both of them represented the early generation when the emerging revolution for the independence of Indonesia (1945) from the Dutch colonialism and India-Pakistan (1947) from the British Imperialism. In doing so, they argued that the religious state is compatible with the plural nation that has diverse cultures, faiths, and ethnicities. They also argued that Islam as religion should involve the establishment of a nation-state. But under certain circumstances, they changed their thinking. Hasyim changed his thought that Islam in Indonesia should not be dominated by a single religion and state ideology. Hasyim regarded religiosity in Indonesia as vital in nation-building within a multi-religious society. While Iqbal changed from Indian loyalist to Islamist loyalist after he studied and lived in the West. The desire of Iqbal to establish the own state for the Indian Muslims separated from Hindus was first promulgated in 1930 when he was a President of the Muslim League. Iqbal expressed the hope of seeing Punjab, the North West province, Sind and Balukhistan being one in a single state, having self-government outside the British empire. In particular, the two Muslim leaders used religious legitimacy to establish political identity. By using historical approach (intellectual history), the relationship between religion, state, and nationalism based on the thinking of the two Muslim leaders can be concluded that Hasyim Asyari more prioritizes Islam as the ethical value to build state ideology and nationalism otherwise Muhammad Iqbal tends to make Islam as the main principle in establishment of state ideology and nationalism.</em></p><em>Keywords: Hasyim Asyari, Muhammad Iqbal, religion, state, nationalism.</em>
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Astuti, Indri, and Widodo Widodo. "MOTIVASI MASYARAKAT DALAM MEMILIH PEMIMPIN (Studi Kasus Pada Pemilihan Kepala Desa Hargomulyo, Gedangsari, Gunungkidul)." Aliansi : Jurnal Manajemen dan Bisnis 14, no. 1 (September 5, 2020): 39–46. http://dx.doi.org/10.46975/aliansi.v14i1.33.
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Society always hunger for a leader which can be expected by its protecting people is more when commutation moment hence people surely hope the leader which will more baih in holding governance wheel. At authors opportunity start from survey later; then communicate with the society of either through direct and also through/passing media social later; then do/conduct this research with the descriptive method qualitative Hence at this opportunity is writer will pare and explain how society motivation in chosening leader? Highest expectation 31% improving people earnings, equal to 15% that is hold responsible. equal to 13%, People 11%, 11%, in activity RT / rw 8%, Cleanness 5%, 3%, and Agamis 3%. Suggestion from writer that society of if wishing happy peaceful and prosperous life and also have to and is obliged to remember the Allah SWT. by diligent of religious service. Because place Allah curtsey and place ask. If that leader as medium, because good leader is which religious.
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von Lieven, Alexandra. "The Religious Sciences in Ancient Egypt." Journal of Ancient Near Eastern History 8, no. 1-2 (April 22, 2021): 181–201. http://dx.doi.org/10.1515/janeh-2020-0013.
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Abstract Within the Ancient Egyptian temple, science was an important occupation for certain specialized priests. Two fields particularly well documented are astronomy and astrology on the one hand, and medicine on the other. For the medical practitioners, namely the Sakhmet priest and the Leader of Serqet, there are even special manuals for their use attested. The paper presents some of the evidence and discusses it within its cultural context.
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Mudjab, Ahmad. "KEPEMIMPINAN KIAI DI PONDOK PESANTREN." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 02 (January 22, 2019): 1. http://dx.doi.org/10.32332/riayah.v3i02.1316.
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Islamic boarding schools are educational institutions that try to shape the behavior of their people. The existence of Islamic boarding schools as educational institutions still maintains their traditional education system has a big influence on the lives of Indonesian people. As an institution that produces human beings who are religious-minded, pesantren certainly must produce santri (qualified and beneficial for the surrounding community. Kiai leadership as a spiritual leader in uniting hearts, arranging hearts, equating perceptions, strategies and steps is an effort to foster family relationships that The leadership of the Kiai uses a religious approach, kinship and humanity.The development of the quality of santri education is an effort that is carried out consciously, directed and continuous to introduce and instill religious understanding to the santri, so that they know, believe and practice it in understanding make it a guide to life personal, community, national and state development of student input quality is carried out through guidance, teaching, training, and learning experience activities, Kiai as the leader of an Islamic educational institution is not only in charge of compile the curriculum, make rules and regulations, design an evaluation system, as well as carry out the teaching and learning process that is related to the religious sciences in the institution they care for, but also serves as a coach and educator of the people and become community leaders.
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Kaunda, Chammah Judex. "‘The Ngabwe Covenant’ and the Search for an African Theology of Eco-Pneumato-Relational Way of Being in Zambia." Religions 11, no. 6 (June 3, 2020): 275. http://dx.doi.org/10.3390/rel11060275.
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This study explores the ways in which the born-again traditional leaders in Zambia are redefining neo-Pentecostal interaction with nonhuman creation. It demonstrates their attempts to rapture new religious imaginations in interstitial spaces between neo-Pentecostalism and Africa’s old spiritual systems. Since eco-spirituality is foundational to most African traditional institutions, some born again traditional leaders are forced to search for contextualized forms of neo-Pentecostalism to form new collective expressions of the spirituality of healing and reconciliation of all things. Grounded in the third space translation approach, this study analyzes ‘The Ngabwe Covenant’ which was made by the late neo-Pentecostal clergy and later traditional leader Ngabwe upon his inauguration as the traditional leader of Lamba-Lenje-and–Lima people of Central Province in Zambia. The study argues that Chief Ngabwe attempted to translate neo-Pentecostal spirituality through a traditional spiritual system of eco-relationality. In so doing, neo-Pentecostal spirituality and traditional religio-cultural heritages found new meaning and home within the hybridized (new) religious space. The study underlines that the resultant religious view which could be described as an African theology of eco-pneumato-relational way of being was envisioned as a new spiritual foundation for the Ngabwe kingdom. The article concludes that Rev. TL. Ngabwe’s theology of Spirit’s indwelling of the natural world is a critical contribution to neo-Pentecostal search for life-giving interactions between human and nonhuman creation.
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Khairulnizam, Mat Karim, Saili Suzy Aziziyana, and Mohd Khambali Khadijah. "Religious Leader: Model Agent for Inter-Faith Dialogue Implementation in Malaysia." Global Journal Al Thaqafah 6, no. 1 (July 12, 2016): 87–100. http://dx.doi.org/10.7187/gjat10620160601.
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Beliaeva-Sachuk, V. A. "XXIV PANDITO KHAMBO LAMA DAMBA AYUSHEYEV: RELIGIOUS, ETHNIC OR REGIONAL LEADER?" Kunstkamera 9, no. 3 (2020): 55–64. http://dx.doi.org/10.31250/2618-8619-2020-3(9)-55-64.
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Ramadhan, Ilham. "مظاهر أخلاق الرؤساء الوسطية في وصية عمر بن الخطاب للخلفاء الذين جاءوا بعده: دراسة أدبية / A Nobel Character Figure for a Leader in Umar Bin Khattab’s will for The Next Leader: Literary Studies." Diwan : Jurnal Bahasa dan Sastra Arab 7, no. 1 (June 22, 2021): 35. http://dx.doi.org/10.24252/diwan.v7i1.16838.
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تناول هذا البحث أخلاق الرؤساء الوسطية في وصية عمر بن الخطاب للخلفاء الذين جاءوا بعده، وتتكون مشكلة البحث من الأسئلة الآتية: ما هي مظاهر أخلاق الرؤساء الوسطية؟ وكيف مظاهر أخلاق الرؤساء الوسطية في وصية عمر بن الخطاب للخلفاء الذين جاءوا بعده؟ وأمّا نوع البحث المستخدم في هذا المجال فهو البحث الوصفي النوعيبالمنهج الأدبي. وطريقة جمع البيانات هي الطريقة المكتبية. ونتيجة البحث تجيب عن الأسئلة المذكورة وهي: بعد التحليل العميق في وصية عمر بن الخطاب للخلفاء الذين جاءوا بعده وجد الباحث أن فيها عديدة من مظاهر أخلاق الرؤساء الوسطية وقسمها إلى المجال الدينية، والسياسية، والعسكرية، والاقتصادية، والاجتماعية.الكلمات المفتاحية: مظاهر الوسطية ، أخلاق الرؤساء ، وصيةAbstract:This study discusses the washathiyyah values related to the morals of the leader in Umar Bin Al Khattab's will for the leader after him. The formulation of the research problem consists of two questions, namely: What is meant by washathiyyah values related to the morals of leaders? What are the washathiyyah values related to the character of the leader in Umar Bin Al Khattab's will for the next leader? This type of research uses descriptive qualitative with a literary approach. The data collection method is library research. The results showed that: In Umar Bin Al Khattab's will for the leader after him there were many washathiyyah values related to the morals of the leader, while the author divides these values into several perspectives, namely: Religious, political, military, economic, and social.
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Walid, Muhammad. "Pengubahan Organisasional Madrasah Sukses Berbasis Nilai-Nilai Religius Kepala Madrasah (Studi Kasus Pada Madrasah Ibtidaiyah Negeri I Malang)." Madrasah 9, no. 1 (June 30, 2016): 1. http://dx.doi.org/10.18860/jt.v9i1.4741.
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The success of madrasah can simply reflect values and beliefs owned by the leader of madrasah on what to achieve by the school. Additionally, values and beliefs are potentially influential on leadership practice of madrasah leader for the advancement of madrasah, started from the leadership processes and procedures. For the research focus is centered on the “process of phenomena” of how religious values of madrasah leader can organize the change of madrasah to be successful and is aimed at obtaining deep comprehension on the phenomena, this research purposively employs qualitative approach. Besides, this research uses case study in which the religious values data of excellent madrasah leader in controlling the madrasah transformation comprise complex, holistic, natural and multi-interpreted events. There are three technniques to collect the data, known as participant observation, indepth interview and study documentation. The data are analyzed by testing, categorizing, tabulating, or recombining of empirical proofs to construct initial propositions of research. The concluding remarks of this research exemplify that values and beliefs that underpin madrasah leader’s belief to control revolution in Islamic Elementari School (MIN) I Malang is strongly believed by madrasah leader in which the school processes are its articulation form. The religious beliefs and values of MIN 1 Malang leader are optimism, confidence, sincerity and tawakkal (trust in God) that are combined by four traits of prophet Muhammad, namely siddiq (honesty), tabligh (openly human relations), amanah (trustworthiness) and fathanah (intelligence).
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Syukron, Tubagus Muhammad. "Kontekstualisasi Hadis-Hadis Berambisi Menjadi Pemimpin." Holistic al-Hadis 5, no. 2 (December 29, 2019): 94. http://dx.doi.org/10.32678/holistic.v5i2.3215.
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Contestation of the election of both heads of regions in Indonesia as a democracy of Pancasila, as happened in Serang city indicate that there is an attempt to ask for the position of a head of regional office to the people as the highest sovereign. In fact, in view of the Prophet's hadiths, asking for a position more ambitious to become a leader is prohibited. This raises a problem for the people of Indonesia, the largest Muslim country in the world, because there is a conflict between the norms of state law and religious norms.
With regard to this, raises the following question: 1. How is the phenomenon of leader election in Serang city? 2. How does the analysis of hadiths ambitious to become leaders? 3. How does contextualization of hadiths of ambitiously becoming leaders against the process of electing leaders in the city of Serang? In answering the problem, the author used a mixed method between library research and field research by applying contextual analysis of Hadith Syuhudi Ismail theory which is based on the theory of Yūsuf Qarḍawi.
Contestation of the election of both heads of regions in Indonesia as a democracy of Pancasila, as happened in Serang city indicate that there is an attempt to ask for the position of a head of regional office to the people as the highest sovereign. In fact, in view of the Prophet's hadiths, asking for a position more ambitious to become a leader is prohibited. This raises a problem for the people of Indonesia, the largest Muslim country in the world, because there is a conflict between the norms of state law and religious norms.
With regard to this, raises the following question: 1. How is the phenomenon of leader election in Serang city? 2. How does the analysis of hadiths ambitious to become leaders? 3. How does contextualization of hadiths of ambitiously becoming leaders against the process of electing leaders in the city of Serang? In answering the problem, the author used a mixed method between library research and field research by applying contextual analysis of Hadith Syuhudi Ismail theory which is based on the theory of Yūsuf Qarḍawi.
This study aims: 1. To describe the phenomenon of leader election in Serang city, 2. To understand the analysis of hadiths ambitious to become leaders and 3. To understand the contextualization of hadiths of ambitiously becoming leaders against the process of electing leaders in the city of Serang.
The results of this study indicate that legal norms accompanied by phenomenon in the election of mayor and vice mayor of Serang 2018 are not contradictory to the result of contextual analysis of the hadiths ambitious on becoming leader as long as there is a real public good reason, bringing a good impact if occupied by the party requesting the position, the offer or the possibility of vacancies that can be taken with the purpose of common good with the ability and ability to carry out the mandate of the position well and not in the framework of pride.
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Moskalenko, L. M. "Historical Forms of Religious Leadership Based on Jewish Traditions." Ukrainian Religious Studies, no. 51 (September 15, 2009): 125–33. http://dx.doi.org/10.32420/2009.51.2084.
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The basic structural units of society, as a highly organized social system, are social institutions, which allow to create a strong and stable system of relations between people, to form a social order. Leadership is one of the main elements that ensures the functioning of a social institute. The specific traits and particular attributes of political leadership are actively explored by scholars, while spiritual leadership with its particular characteristics remains unaddressed. In the modern world, the institute of leadership in Judaism has a significant impact on its followers, and therefore it is important to study the historical roots of this phenomenon, the mechanisms of influence of the leader on the followers of the current and directly determine the role of the spiritual leader in the preserved national traditions of Judaism.
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Sabat, Ahmad, Muhammad Shoaib, and Abdul Qadar. "Religious populism in Pakistani Punjab: How Khadim Rizvi’s Tehreek-e-Labbaik Pakistan emerged." International Area Studies Review 23, no. 4 (December 2020): 365–81. http://dx.doi.org/10.1177/2233865920968657.
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Khadim Rizvi’s open manifestation of religion helped him become one of the most popular leaders of Barelvi-Sunni Muslims in Pakistani Punjab. He emerged as the leader of a moral community during a crisis. After a series of protests and negotiated agreements with the federal and provincial governments, he was able to translate his support into electoral power. In the 2018 election, his TLP bagged 1.8 million votes (National Assembly seats) from Punjab. It was the first instance in recent political history when a newcomer religious party finished third in the province. No religious party had been able, in the last three elections (2008, 2013, 2018), to impact elections in Punjab as the TLP did in 2018.
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Bakri, Maskuri, and Rofiatul Hosna. "Kompetensi Kepala Sekolah Sebagai Leader Dalam Meningkatkan Pendidikan Mutu Pendidikan Agama Islam di Sekolah Dasar Al-Ma’arif 02 Singosari Malang." Tribakti: Jurnal Pemikiran Keislaman 31, no. 2 (July 31, 2020): 324–39. http://dx.doi.org/10.33367/tribakti.v31i2.1257.
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This study aims to describe, personality, understanding of vision and mission, decision-making systems, and communication of school principals as leaders in improving the quality of Islamic education in schools. This study uses a qualitative approach to the type of case studies, the analysis uses Milles and Huberman's analysis techniques. The result is an increase in the quality of Islamic Religious Education (PAI) very closely related to the competency capabilities of the principal as a leader. At SDI Al-Ma'arif 02 proves that the school principal is currently able to improve the quality of PAI because they have good leader competencies, namely, personalities based on Islamic values competencies, decision-making abilities that satisfy all parties, understanding the development of vision, mission and strategic goals PAI learning and institutional as well as the implementation of quality improvement programs for PAI teachers. This competency can be seen from the ability of SDI Al-Ma'arif 02 to produce graduates who have high religious quality and establish synergy between institutions and the community.