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The purpose of this study is to find what kind of leadership is suitable for developing a business in an Islamic boarding school.

This study used a qualitative research method by conducting in-depth interviews with 16 informants.

This study resulted in three critical factors leadership qualities, entrepreneurial qualities and Muslim qualities. The unique combination of these essential elements must be in the soul of a business leader in a boarding school in carrying out its business activities to meet school operational costs while developing it into a sustainable business.

This research is limited to being conducted in Indonesia’s most densely populated areas, namely, West Java Province, which also has the highest number of Islamic boarding schools. Not all Islamic boarding schools have business units because their operational needs have been met either by tuition fees or outside assistance.

These findings are expected to be a guideline for other Islamic boarding schools to find out how business leadership in Islamic boarding schools should be in carrying out their activities so that their business not only survives but also develops and competes with other companies.

This study presents a combination of theories of entrepreneurship, leadership and Muslim qualities obtained from the literature review and empirical data from the results of in-depth interviews.

The purpose of this study is to examine whether Australian Islamic schools, by dint of their unique status within Australian private schooling, may be construed as elitist or exclusivist premised on markers such as religious affiliation, school age, history, location, reputation and non-curricular excellences such as affluence and alumni. This issue has not been examined empirically hitherto. This study addresses this absence, as these markers, when used selectively, may make student entry restrictive by virtue of enrolment criteria that is either hyper selective or exclusivist that is often administered through costly tuition fees.

Quantitative analysis is used to examine four distinct elitist markers associated with Islamic schools, as they appeal to a market prescribed by faith, preference and demand. Data is sourced from selected government and independent school databases including the index of community socio-educational advantage (ICSEA) database.

The findings indicate that Islamic schools do not fit any of these markers partly because these schools are positioned predominantly in middle to lower socio-economic communities and areas where the measure of educationally advantaged backgrounds is only marginally above the ICSEA threshold of 1,000. Further, their enrolment criteria are not premised on high fee-based structures nor on exclusivist selection and enrolment practices that would tag them as elitist.

It is quite possible that parental and community perceptions of Islamic schools using qualitative measures may identify some schools as elitist. This, however, has yet to be tested empirically in further studies relying on surveys, interviews and focus group sessions.

Islamic schools should not market nor portray themselves as elitist or exclusivist for that may undermine the very purpose of their function as faith-based institutions.

Perceptions of elitism levelled against some Islamic schools must be weighed against a number of distinct social markers. The examination of four markers in this study does not support such perceptions. Elitist perceptions may abound within communities and amongst parents when vying for student placements in these schools. The basis for such observations, however, is at best anecdotal or outright conjectural in the absence of empirical evidence.

This is the first and only study that examines the issue of elitism amongst Islamic schools in Australia and elsewhere.

The purpose of this paper is to scrutinize the marketing orientation and market-oriented cultural elements of integrated Islamic schools. These integrated schools teach modern science curriculum alongside comprehensive religious instruction in an Islamic environment.

This is an inductive, exploratory research from an interpretivist study. Narrative inquiry was undertaken to understand the perceptions, attitudes and actions of school senior management and teachers. Content analysis of the school websites and social media pages was carried out. In total, 7 schools and 16 respondents became part of the purposive sample.

The presence of several integrated Islamic schools, experienced Islamic education leadership and Islamic education consultants are evidence of a growing sector. The schools are technologically enabled, strongly customer-oriented and adept at inter-functional coordination. The need-gap found in this sector is in competitor orientation, curriculum development and recruitment of specific criteria-based staff.

With the mushrooming of integrated Islamic schools in Pakistan, the level of competition has also risen. The schools have made a considerable investment and strives to maintain and increase the enrollment rate of the institute. This research can enlighten integrated Islamic educators about effective education marketing practices and the prevalence of marketing orientation in such schools.

In Pakistan, private primary schools strive to differentiate themselves and competitively position their value proposition. The marketization of education has begun to affect perceptions of school staff, teachers, students and academic work itself. Yet, there is scarce exploratory research on marketing done by integrated Islamic primary schools. This study will contribute foundational work for the development of a holistic marketing model tailored to the requirements of integrated Islamic schools.

The purpose of this study was to investigate how socio-religious dynamics influence (and are influenced by) principals in Islamic schools.

This qualitative case study took place in Semarang, Indonesia. Data were collected via semi-structured interviews with school leaders along with school site observations. To frame the study, we drew from both Indonesian and international scholarship to understand extant perspectives on the context and on the ways that principals influence socio-religious thinking and practices in schools.

Findings suggested that principals' personal experiences and beliefs are central to the ways that socio-religious thinking and practices are manifest in their school. Principals practice more progressive or conservative leadership by influencing the degree to which the school is (a) an open or closed system, (b) inclusive or exclusive in their practices and (c) plural or unitary in their teaching. In making decisions along each of these continua, principals in Islamic schools “curate” a socio-religious educational environment.

This paper contributes to the literature on principals and socio-religious dynamics in schools by discovering specific continua of practice that collectively suggest a more conservative or progressive interpretation of Islam. As this area is understudied in educational leadership, the study makes a foundational empirical contribution, suggests theoretical constructs heretofore unexplored, and advances the notion of principal as curator of educational practice.

Islamic boarding schools are education institutions that have been developing in Indonesia as places for the Indonesian people to learn and gain knowledge in the perspectives of the Islamic religion and Indonesian nationalism. This study aims to explore the potential of Islamic boarding schools as places to support and to empower the economy and to increase the participation of students in entrepreneurial activities by applying the Humane Entrepreneurship approach. This study identifies the humane entrepreneurship approach by analyzing the humane cycle and the enterprise cycle in the entrepreneurship activities occurring in a single case study of an Islamic boarding school.

This article used a qualitative method with a case study approach through deep exploration and observation. In-depth semi-structured interviews were conducted with the key people in one of the Islamic boarding schools in Indonesia using a purposive sampling technique. Miles and Huberman (1984) technique was used for data analysis by grouping similar text segments into codes and categorizing them for further analysis.

The findings of this study indicate that the Islamic boarding school has implemented humane entrepreneurship through entrepreneurial-oriented activities as the main aspects of the humane cycle and the enterprise cycle. The implementation of humane entrepreneurship aims to achieve entrepreneurial growth, innovation and independence of the Islamic boarding school, as well as the development of the stakeholder's capabilities, knowledge and commitment. In addition, applying the spiritual approach, which is one of the important components of Islamic boarding schools, has proven to be effective in implementing humane entrepreneurship.

This study has several limitations. First, this study only focused on one Islamic boarding school in Indonesia. Second, there is still very little research in the field of humane entrepreneurship, so the concept itself is still considered to be relatively new. Therefore, further direction is needed for future research regarding the exploration and identification of any other factors that might influence humane entrepreneurship.

This study provides new insights on the implementation of humane entrepreneurship in Islamic boarding schools. This research covers the gap where the humane entrepreneurial approach can be applied not only in large organizations, but also in religious educational institutions. The spiritual approach and religious values as the principles of Islamic boarding schools have been proven to be effective in implementing humane entrepreneurship.

Islamic schools in Western secular societies are evolving in response to collective concerns over marginalization of Muslim children and communities and to increasing demands for high-quality education in the faith tradition. These schools are at the center of public debate over how they fit within secular societies. This paper aims to take a pedagogic look at the literature in the field of Islamic Education Studies.

Engaging in a collaborative thematic analytic review of this literature, in an educational hermeneutic approach, two novel themes are discerned as features of Muslim learners’ diverse educational landscapes.

The first theme, Dual Consciousness recognizes that young Muslims live parallel lives, moving between secular and faith-based schools and communities, and suggesting potential in developing cognitive flexibility across epistemic horizons. The second theme, Educational Transferables is a coalescence of abilities that young Muslims develop within sites of Islamic education, which may enhance their engagement in secular schools and societies.

In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, the themes featured in this paper suggest that Muslim learners’ complex educational experiences make varied contributions to heterogeneous societies.

Despite ongoing forces of marginalization, expressions of Islamic education have benefits for young Muslims negotiating complex sociocultural and educational worlds. In highlighting possibilities for young people’s educational well-being in both secular and Islamic schools, with significant pedagogical implications for both, these themes suggest that Muslim educators can nurture in young people the ability for complex, conceptual integration in contribution to heterogeneous societies.

In this empirical study, I describe how Muslim women leading American Islamic schools demonstrate emotionality by managing their own emotions and the emotions of others as core components of leadership practices. Using the lens of critical feminist studies, this research makes private emotional expressions a site for critical analysis of social, cultural and political influences that reflect patriarchal power imbalances and rising anti-Muslim sentiment. Through a national analysis of 13 interviews of Muslim women school leaders, centering their everyday leadership experiences as qualitative data, I found that these women skillfully managed emotions as both a demonstration of their faith and a professional effort to advance their school communities. The following themes emerged from the data as evidence of emotionality within American Islamic schools: (a) emotions as nurturing; (b) emotions as burdens; (c) emotional fluency and (d) emotions as resistance. This study expands the scholarship of critical feminist studies that examine the intersections of emotionality and leadership, by adding the voices of Muslim women school leaders who expertly manage emotions across cultural boundaries, through a difficult political environment, and as an embodiment of prophetic principles.

Stimulating new business creating has been a decisive issue and the Indonesian Government is responding to this issue by providing entrepreneurship programs for Islamic students. This study aims to examine the impact of Islamic values and entrepreneurship education to predict Islamic students’ intention for business, as well as investigates the mediating role of entrepreneurial inspiration and attitudes.

The study estimates primary data obtained from a sample of 381 Islamic boarding students in a selected area in Indonesia who incorporated entrepreneurial education and practices. In addition, structural equation modeling has been incorporated to answer the hypotheses raised in the research.

The findings strengthen the study of the influence of Islamic values that affects both directly and through inspiration and motivation on students’ entrepreneurial intentions. Additionally, it found the direct and indirect influences of entrepreneurship education on intentions for entrepreneurship through inspiration and motivation.

This study has been cramped to draw a limited geographical area in Indonesia and the research’s implication is used for relevant themes in Islamic entrepreneurship.

The findings of this research give insights to promote students’ entrepreneurial intention from Islamic schools.

The findings of this study offer a broader knowledge to enhance entrepreneurs through economic education in Islamic boarding schools.

These results provide insights into the important effects of Islamic values, particularly in the context of Islamic boarding schools. The findings suggest that Islamic values be an important contextual factor for Islamic boarding school students’ entrepreneurial intentions.

The purpose of this paper is to present teachers’ perspectives on leadership practices and motivation in the context of Islamic private schools in Songkhla, a southern province of Thailand.

A survey method was employed to collect data from teachers in six selected Islamic private schools in Songkhla.

The statistical data indicate that teachers’ motivation is significantly related to principals’ transformational leadership practices, as perceived by teachers. It was found that though teachers perceive their principals exhibited transformational leadership more frequently than transactional leadership, the principals are viewed to display more idealized influence (IIB & IIA) and inspirational motivation (IM) rather than individual consideration (IC) and intellectual stimulation (IS) practices. To strengthen teachers’ motivation in schools, they should exhibit the individual consideration (IC) and intellectual stimulation practices more frequently.

This research only focuses on selected Islamic private schools in Songkhla, a southern province of Thailand.

The implementation of the Islamic private schools is unique to Muslims in southern Thailand. The views and perspectives of the teachers and administrators are beneficial in moving to the next level of the policy.