Linking Prophetic Leadership, Workplace Spirituality

Employee Engagement and Innovative Work Behavior in
Sufism-Based Islamic Boarding School
1Post Graduate Program, Human Resource Management, State University of Jakarta, Indonesia, E mail:
[email protected] 2Jakarta State University, E mail : [email protected] 3Jakarta State University/Krisnadwipayana University,
E mail : [email protected]
Abstract
The purpose of this study is to analyze the effects of prophetic leadership, workplace spirituality, and employee
engagement on innovative work behavior of the educators in an Islamic boarding school. This quantitative
research used data collected through a survey, in a form of a set of questionnaire, in a Sufism-based Islamic
boarding school in Indonesia. The sample in this research includes 161 educators of the Islamic boarding school
as the respondents. The data was analyzed with SEM using the AMOS 24 software, to test the effects. The
research findings showed that 1) prophetic leadership provides a significant influence on innovative work
behaviors. 2) prophetic leadership does not provide a significant influence on innovative work behaviors
through employee engagement, 3) prophetic leadership provides a significant influences on innovative work
behaviors through workplace spirituality, 4) workplace spirituality provides a significant influences on
innovative work behaviors both directly and through employee engagement, 5) employee engagement provides
a significant negative influence on innovative work behaviors, 6) prophetic leadership provides a significant
influence on employee engagement, 7) workplace spirituality provides a significant influence on employee
engagement, 8) prophetic leadership provides a significant influence on workplace spirituality. Originality of
this research lies both on the unit analysis of educators in sufism-based Islamic boarding school and the models
that reflects the effects of prophetic leadership, workplace spirituality, and employee engagement on the
innovative work behavior.
I. INTRODUCTION
Pesantren, established in 1932, is Islamic Boarding Scool, a typical Islamic education from Indonesia. Pesantren
Idrisiyyah is a sufism-based Islamic boarding school with 2406 students (santri) and 241 educators. Pesantren
Idrisiyyah applies sufism management and educational model of theoretical teaching and community direct
involvement with a top down pattern of dynamic authority that depends greatly on the murshid (sufism leader).
Leadership style in a pesantren (Islamic boarding school) refers to a set of Islamic leadership. It refers to the application
of a set of basic principles of leadership in Islam, generally known as prophetic leadership, which was brought by the
Prophet Muhammad. It greatly affects the process of innovation in a pesantren (Hamid and Juliansyahzen, 2017). The
advantages of transformational leadership, visionary leadership and situational leadership exist in the concepts and
practices contained in the prophetic leadership (Asy’ariy, 2018). Transformational leadership has a positive influence
on innovative work behaviors (Sharifirad, 2013). Thus the prophetic leadership is associated with innovative
behaviors.
A role model leader must be able to serve his people, and this type of leader embedded in the Prophet Muhammad
(Adair, 2010), thus prophetic leadership is also a servicing leadership. There is a strong correlation between the
application of a servicing leadership and the level of employee engagement (Kell, 2010; Varney, 2016). Workplace
spirituality spawned awareness within the organization which in turn generates creativity and innovations (Afsar and
Badir, 2017). There is a positive correlation between workplace spirituality and innovative work behavior (Afsar and
Rehman, 2015).
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Workplace spirituality has a positive impact on the engagement (Jianglin, Lujian and Dongxue, 2017). The growth of
workplace spirituality positively influences the working engagement (Petchsawang and McLean, 2017). Engagement
at work has a positive influence on employees' innovative behavior (Dhar, 2017). Employee engagement has a positive
correlation with innovative work behavior and innovative performance. Leader behavior has a significantly indirect
impact on the innovative work behavior through engagement at work (Gupta, Singh and Bhattacharya, 2017).
Prophetic leadership explores life experience of the Prophet that describes the relationship between personal characters
and spiritual leadership (Maheran Nik Muhammad, 2015). Ethical values from the spiritual leadership is ideally
exemplified by the Prophet (Tobroni, 2015). Spiritual factor at work is closely related to the spiritual leader. (Ayranci
and Semercioz, 2011).
Some of the issues that commonly occur in the scope of pesantren, among others; The majority of pesantren now seem
to be avoiding science and technology. However there are some other pesantren that have combined religious and
non-religious subjects. There are also many pesantren that find gap between the education given in pesantren and
contemporary educational system. The graduates are not able to compete with the graduates of public schools,
especially in matters of professionalism, Pesantren must continue its innovation. To achieve success, pesantren must
have basic skills, ie the willingness to innovate and be flexible, because the passage of time, the progress and
challenges of modernization will be present with an opportunity to innovate.
Organizational innovation starts from innovative work behaviors in boarding schools. The low level of innovative
behavior occurs because of the dominance of the pesantren leadership (prophetic leadership), the atmosphere of
spirituality in the workplace that does not support and the low level of employee engagement, which results in low
levels of innovation. Based on the existing problems, the purpose of this study is to understand the direct and indirect
effects of prophetic leadership, workplace spirituality, and employee engagement to the innovative work behavior of
Islamic boarding school educators.
2.1. Innovative work behavior
Innovative work behavior is: (a) the generation of ideas and the activation drivers of innovation; (b) building a
coalition and gain the power necessary to realize ideas; (c) the realization of the creation of ideas and innovation,
turning ideas into a model - or plan or prototype products that could be used; (d) the transfer or diffusion, deployment
models - the commercialization of products, the implementation of ideas (Kanter, 1998). Individual innovative
behavior can be viewed as the result of four interacting systems: people, leaders, labor groups, and the climate for
innovation (Scott and Bruce, 1994). Innovative work behavior (IWB) as the behavior of people who intend to
introduce and / or apply ideas, products, processes, and procedures for the working environment, unit, or organization
(De Jong, 2007). Four (4) dimensions can be used to measure the innovative behavior in the workplace (IWB), namely:
to see opportunities, putting out ideas, promote and apply. (De Jong and Den Hartog, 2008). Innovative work behavior
as a complex behavior consisting of generation, the introduction of, or application of ideas, processes, and new
solutions are appropriate. Innovative behavior can also be defined as the generation, promotion and realization of new
ideas deliberate in job roles, working groups or organizations, to get the performance of the role, group or organization
(Janssen, 2003). All the initiatives of employees on the development of new processes, new products, new markets,
or any combination thereof, can be regarded as conducting innovation (Åmo and Kolvereid, 2005), Innovative work
behavior is defined as intentional behavior of individuals to generate and implement new ideas that are useful and
explicitly intended to benefit the individual, group or organization (Janssen, 2015), Innovative work behavior, are all
employee behavior that aims to produce, identify and implement ideas, processes, products or new procedures and
any intended to benefit the adoption of the relevant unit (group or organization) (Spiegelaere, 2014). Innovative work
behavior is defined as a multi step process in which a person recognizes a problem on which he generates ideas and
new solutions (new or adopted), then promote and seeks supports for them, and produce a prototype or model that is
appropriate for the benefit or the benefits of the organization. (Carmeli, Meitar and Weisberg, 2006). Innovative work
behavior refers to employee initiatives related to innovation in the organization, including building a new and useful
ideas, communication of ideas and suggestions, and the application of ideas (Rank, Pace and Frese, 2004).
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2.2. Prophetic leadership
Theory on leadership of the Prophet is based on the life experience of the Prophet. Leadership that encompass all
aspects and elements in life, buildings leaders - followers relationship in a mutually beneficial cooperation (Maheran
Nik Muhammad, 2015). Prophetic leadership is the leader's ability to influence his followers in achieving its objectives
in accordance with the pattern performed by the Prophet, with the following elements: knowledge, power, trust,
regeneration (inheritance), and piety (Firdaus, 2016). Prophetic leadership is influenced by and a direct action working
soul, qolbu/heart, mind, thought, sensory, and behavioral bodies together and integrated under the laws of God to
achieve a safe and prosperous life physically and spiritually, in the life of this world and in the hereafter. Prophetic
leadership is the process of influencing others, so that they would became sincere and graceful followers and give
loyal obedience, fear and faith and fear of Allah (Adz-Dzakiey, 2009), Prophetic leadership is the ability to control
themselves and influence others with sincerety to achieve common goals such as what has been done by the prophets.
The process affects executed by example, through four aspects, namely Sidiq (integrity), amanah (accountable,
trustworthy), tabligh (emphatic and effective communication) and fathonah (intelligent) these capabilities can only be
executed when a leader with a prophetic leadership has been able to do for him, through the power of spiritual and
enlightened soul. (Budiharto and Himam, 2006). Prophetic Leadership is leadership that is based on spiritual aspects
of the human, moral and intrinsic, (Mansyur, 2007). Prophetic leadership is present in the Prophet Muhammad, some
of which become role models such as: discipline revelation, from yourself, give an example, the effective
communicative, close to his community, always consulted and give praise (Antonio, 2009). The leadership of Prophet
Muhammad is the leadership that instills the values of compassion (Zein, 2008). Prophetic leadership also shows
leadership relationships and social network theory, the need to find common ground and synergy between leaders and
followers (Maheran N M and Akbarzadeh, 2013), Prophetic Leadership is leadership concept run by the Prophet and
Messenger to its properties which are noble and sublime. The properties are among others Sidiq (integrity), amanah
(accountable, trustworthy), tabligh (emphatic and effective communication) and fathonah (intelligent) (Munardji,
2016), Prophetic leadership is a combination of the two definitions that could translate into some of the terminology.
First, leadership is identified with the ability to push and lead member in realizing the common vision. Second,
leadership must be based on the nature and character of a prophet, at least comparable with the efforts to realize the
vision and mission of the prophetic (Makruf, 2017). Prophetic leadership is the concept of leadership of the Prophet
which is one form of leadership consists of the dimensions of behavior and attitude of a leader (Hadi HM, 2012).
Prophetic leadership should be based on three cornerstone: the grace, kindness, and justice (Ali, 2009). The concept
of prophetic leadership is not only associated with Islam. Prophetic leadership has also been studied conceptually
based approach to the Christian faith. Based on the study Christianity prophetic leadership studies included in the
study of moral leadership and cross-cultural leadership (Beerel, 2016).
2.3. Workplace spirituality
Workplace Spirituality is a dynamic factor needed in building trust between management and employees, (Alas and
Mousa, 2016). Workplace spirituality is defined as a framework deining the values of individuals or organizations
who introduce the experience of employees transcendence through the work process, facilitating a sense connection
to others in a way that gives a feeling of completeness and joy. (Giacalone and Jurkiewicz, 2004). Workplace
spirituality is recognition will employee who nurture their inner life and nourished by meaningful work that occurs
within the context of community (Ashmos and Duchon, 2000). Workplace spirituality is the psychological climate
in the workplace. This condition is due to people (workers) seeing themselves its own internal life maintained a
meaningful job. If a unit suffered a psychological climate that implies that the work unit has a high spirituality.
(Duchon and Plowman, 2005). There are three main dimensions of workplace spirituality: (1) Meaningful work, which
is the deepest meaning of the work already being felt by someone. (2) Sense of community, that is caring, mental,
emotional, and spiritual relationships in groups within the organization, focusing on the interaction between workers
and coworkers in their community. (3) Alignment with organizational values, that personal values are aligned with
the mission and goals of the organization. (Milliman, Czaplewski and Ferguson, 2003). Feelings regarding the
settlement relationships with self, others, referred to as the dimensions of workplace spirituality (Mitroff and Denton,
1999). Workplace Spirituality is workplace conditions where a person has the opportunity to strengthen their health
and spiritual well- being (Lee, Richter, & McGuire, 2013), Workplace spirituality is often used to produce loyal,
productive workers (Hicks, 2003). Modern workers experience personal spirituality in the workplace due to: (1)
feeling the presence of a higher power is impersonal in its work; (2) their intuition on the mystery of the unknown at
the time of making the invention; (3) envisaging the role of God in all aspects of personal and work lives of the
faithful; and (4) recognizing the existence of a higher power beyond one's immediate experience who supports the
activities of the job (Solomon, 2005). Workplace spirituality is the experience of employees of self- transcendence,
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2.4. Employee engagement
Employee engagement is defined as a positive perception and attitude of employees towards the organization, along
with the value system that is in it. (Robinson, Perryman and Hayday, 2004). There are four key components to be
bound: (1) a sense of urgency; (2) a sense of focus; (3) the intensity of feeling; and (4) a feeling of enthusiasm (Macey
et al., 2009). employee engagement is a personal engagement and satisfaction in the form of enthusiasm to work.
Employees who are engaged show loyal behavior, motivation and work to show better performance (Harter, Schmidt
and Hayes, 2002). There are four components of engagement: 1) vigor. a passion or desire to strive in earnest in the
work, persistent in the struggle with problems. 2) dedication, a feeling, enthusiasm, inspiration, pride, a sense of
meaningful and challenging job. 3) absorbtion, a feeling of being bonded to the job, because it is very interested in
the job, so that dissolved with the job, and it's hard to separate himself with work (Schaufeli et al., 2002). Employee
engagement is generally understood as a positive state of mind characterized by enthusiasm, willingness to devote
time and energy to work, perseverance and dedication (Schaufeli, Bakker and Rhenen, 2009). Employee engagement
is a sensitivity of sense and intelligence that is available to employees related to work, organization, managers,
coworkers, which can provide influence to increase freedom of choice in their work. (Branham and Hirschfeld, 2010).
Employee engagement is a positive personal circumstances that may be experienced by people in the workplace
(Imperatori, 2017). Employee engagement is the extent to which people are actively manage themselves in their work
(Thomas, 2009). Employee engagement marked as feelings of commitment, passion and energy which translates into
a high level of diligence that even with the most difficult task, exceeding expectations and taking the initiative.
Employees can see opportunities, manage risk, push them forward because their sense of belonging (Federman, 2009).
Employee engagement is the extent to which people feel linked to the success of the organization and how the
organization conducts a positive performance. (Capelle, 2014). Employee engagement is a situation where workers
are enthusiastic and immersed in their work to a level that improve the performance of their organizations (Snell and
Bohlander, 2013). Employee engagement is when employees are connected with, satisfied, and enthusiastic about
their jobs (Robbins, Stephen P, Coultier, 2012).
III. RESEARCH HYPOTHESES
3.1. The effect of prophetic leadership on the innovative work behavior
According to Ramadhana (2008), one of the characteristics of prophetic leadership is the combination of participative,
charismatic, and transformational leadership (Ramadhana, 2008), In line with Ramadhana's opinion, Asy'ariy (2018)
is in a view that transformational, visionary, and situational leadership can be found in the concept and practices of
prophetic leadership. Vice versa, the intersection among the three leadership styles can be found in prophetic
leadership (Asy’ariy, 2018). Referring to the opinion of Ramadhana and Asy'ariy, that transformative leadership is
part of prophetic leadership, it is clear that prophetic leadership is very much related to innovative behavior.
Prophethic Leadership, explores literatures that is described in the life of the prophet, in which we see an a priori
relationship between personal characters and spiritual leadership leadership (Maheran Nik Muhammad, 2015).
Ramadhana (2018) also mentioned that another characteristic of the prophetic leadership is supported by spiritual
influence (Ramadhana, 2008). According to Tobroni (2015), a spiritual leader is a leader with high commitment,
dedication and integrity and has an absolute orientation and value. Ethics of the spiritual leadership is exemplified by
the Prophet based on Quran (Tobroni, 2015).
Spiritual leadership can improve the innovative work behavior. Individuals who have a strong spiritual leadership tend
to have a high innovative behavior of individuals who have a weak spiritual leadership (Kör, 2016). Leadership skills
of their role in encouraging innovative work behavior in the workplace, and suggests that the leader himself displaying
innovative behavior is relatively high. Transformational and transactional leadership has a positive and significant
correlation with the innovative work behavior (Carmeli, Meitar and Weisberg, 2006). The positive correlation between
support for innovation and the behavior of the leader, accompanied by a significant correlation between the behavior
of leaders and innovative work behavior (Contreras et al., 2017), 2017). The leaders in knowledge-intensive services
also influence the innovative behavior by way of "everyday" they are doing something. (Jong and Hartog, 2008).
Transformational leadership and organizational change double (radical and incremental changes) positively associated
with a group of innovative work behavior. (Feng, Huang and Zhang, 2016). Transformational leadership and employee
engagement significant and positive impact on the innovative work behavior where employee engagement plays a
mediating variable to the positive influence of transformational leadership on innovative work behavior (Ariyani and
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Hidayati, 2018). Meaningful life which is one of the dimensions of the spirituality of the workplace mediates service
leadership, towards innovative work behavior (Cai et al., 2018). Opinions noted previously led to the conclusion that:
H1: The prophetic leadership provides a directly positive influence on the innovative work behaviors.
H2: The prophetic leadership provides an indirectly positive influence on the innovative behavior through the
medium of engagement.
H3: The prophetic leadership provides an indirectly positive influence on the innovative behaviors through the
medium of workplace spirituality.
3.2. The effect of workplace spirituality on the innovative work behavior
Workplace spirituality positively related with individual results, job satisfaction and innovative behavior. (Kumar P,
2013). There is a positive and significant relationship between individual spirituality with affective organizational
commitment and individual innovative behavior (Daniel and Chatelain-Jardon, 2015). Workplace spirituality,
compliance and organizational support positively influence innovative work behavior (Afsar and Badir, 2017).
Workplace spirituality can trigger the growth of innovative work behavior, and at the same time some have argued
that workplace spirituality has positive influence on employee engagement (Pradhan, 2014); (Saks, 2011);
(Kolodinsky, Giacalone and Jurkiewicz, 2008), and employee engagement positively affects innovative work
behavior. (A. Agarwal, 2014; Rao, 2016; Aryee, Walumbwa, Zhou, & Hartnell, 2012; (Gichohi, 2014).. Some
descriptions of the opinions of researchers regarding the relationship between workplace spirituality and innovative
work behavior led to the conclusion that:
H4: The workplace spirituality provides a directly positive influence on the innovative work behavior.
H5: The workplace spirituality provides an indirectly positive influence on the innovative work behavior, through
the medium of engagement.
3.3. The effect of employee engagement on the innovative work behavior
Employee engagement significantly influence innovative work behavior of employees, by identifying employee
engagement as an antecedent (precursor) innovative work behavior (A. Agarwal, 2014a). Employee engagement is
positively related to the behavior of innovative employees, employee engagement is critical for organizations that
have been aimed to gain a competitive edge through the innovative work behaviors strategic objectives (A. Agarwal,
2014b). Engagement and innovation reinforce each other, bound staff are more likely to be innovative and innovative
organizations are more likely to motivate and engage their employees. Employee engagement has a positive impact
on employee innovation (Rao, 2016). Employee engagement directly and indirectly affect the behavior of innovative
work. (Park et al., 2014). Employee engagement has a role as a pioneer critical of creativity and innovation in the
workplace (Gichohi, 2014). Employee engagement is positively related to innovative work behavior and innovative
performance (Gupta, Singh and Bhattacharya, 2017). Innovative work behavior is strongly influenced by employee
engagement, and in special cases characterized by feelings of obligation and independence (Pedraza, Mesa and
Gavina, 2016). Opinion of the experts mentioned above led to a conclusion with regard to the relationship between
employee engagement and innovative work behavior, that:
H6: The employee engagement provides a directly positive influence on the innovative work behavior.
3.4. The Effect of the prophetic leadership on the employee engagement
When leaders have clear expectations or equitable, and recognize good performance, leaders will have a positive effect
on employee engagement by giving birth to a sense of attachment to the job (Macey and Schneider, 2008).Leadership
can increase the sense of engagement, teamwork, commitment, competence, and employee performance (Shamir,
House and Arthur, 1993). There is a relationship between leadership and employee engagement. Confidence in the
leader, leader support, and the creation of an environment free from psychological security components that enable
employee engagement (Kahn, 1990). Leadership has a positive relationship with employee engagement(Avey et al.,
2016). There is a positive relationship between supervisor and employee engagement support (Saks, 2006), There is
a high correlation between the senior leadership and several other driving employee engagement in the organization,
which encourages employee engagement (Hewitt, 2011). Transformational leadership style has a positive relationship
with employee engagement. Similarly, transactional leadership style also has a positive relationship with employee
engagement (Popli and Rizvi, 2016). Opinions noted previously led to the conclusion that:
H7: The prophetic leadership provides a directly positive influence on the employee engagement.
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There was a significant positive relationship between workplace spirituality and employee engagement, and there is a
significant impact on workplace spirituality to employee engagement , (Pradhan, 2014). Workplace spirituality is an
important new driver or antecedents in the model of engagement. (Saks, 2011). The existence of spiritual organizations
is positively related to work engagement and these variables have some similarities with employee engagement
(Kolodinsky, Giacalone, and Jurkiewicz, 2008), The longer the participants are employed in an organization, the more
they feel their work as a spiritual practice which enhances the affinity and their passion for their jobs (Singh and
Chopra, 2016). Opinions noted previously led to the conclusion that:
H8: The workplace spirituality provides a directly positive influence on the employee engagement.
3.6. The effect of prophetic leadership on workplace spirituality
Spiritual leadership and workplace spirituality has a positive and strong relationship (Abdurrahman and Agustini,
2011). Servant leadership has a positive and real linkages with the workplace spirituality (Khan, Khan and Chaudhry,
2015). The effectiveness of leadership based on spirituality in the workplace are interconnected and have a positive
impact on the performance of employees (Sukanya, 2014). Practices that foster a spirit, inspire and share the vision
would be positively correlated with workplace spirituality, while practice (in the form), which otherwise has a negative
correlation (DeVost, 2010). Workplace spirituality is not only directly affected by the leadership, but also the
mediation of leadership to affect other variables (Ke et al., 2017) (Jianglin, Lujian and Dongxue, 2017). There is a
positive relationship between transformational leadership with workplace spirituality (Majeed, Mohd Nor and Mohd
Mustamil, 2017). Spiritualism factor at work is closely related to the spiritual leader. The leader has a positive
relationship and certainly with spiritual and religious. This relationship is much stronger among spiritual leadership
and spiritual factors and reliji itself (Ayranci and Semercioz, 2011). Based on the arguments of the above experts led
interim conclusion that:
H9: The prophetic leadership provides a directly positive influence on the workplace spirituality.
Based on the theoretical framework and the hypothesis that has been used, the research framework can be described
as follows:
4.1. Sample and Data collection
The method of the research is a survey and Structural Equation Model (SEM) analysis technic, using AMOS 24
software (Ghozali, 2016). Sample, accoding to K Singh (2016), is a set of targeted respondents representing a
population (Singh, 2007). According to Ghozali (2016), in a research using SEM analysis technic, number of samples
determines the interpretation of the research (Ghozali, 2016). Generally, SEM analysis requires large number of
samples to ensure credibility of the research (Santoso, 2016). Ghozali (2016) recommends that sample size is ranging
from 100 to 200 samples (Ghozali, 2016). According to Hair, Black, Babin, and Anderson (2014), minimum 100
samples is required for a research with 5 research constructs or less, with minimum 3 variable items (Hair et al., 2014).
The research defines prophetic leadership as an exogenous variable and innovative work behavior, workplace
Employee
Engagement
(EE)
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spirituality and employee engagement as endogenous variables. Number of samples used in this research refers to the
opinion from Psutka and Psutka (2015) that requires at least 5 samples (ideally 10 samples) per feature or indicator,
using a maximum likelihood (Psutka, Josef V. Psutka, 2015). Thus, the research uses 115 – 230 samples in order to
support 23 indicators (estimated parameters) required. 116 samples of the research are representing 241 educators in
Idrisiyyah boarding school. 30 samples are used for preliminary research, 50 samples are used for instrument testing
and 161 samples are used for the research. 161 out of 161 sets of questionnaires are well-responded and returned to
the researcher. Thus the response rate is firmly acceptable and test worth as the return rate is 100%. The research uses
a probability sampling or simple random sampling i.e. a process of random sampling without considering levels
existed in the population. Every element of a population has equal opportunity to be selected as a subject (Sekaran
and Bougie, 2016).
4.2. Measures
All constructs in the study was measured using Likert scale (Likert scale), with a range of values from 1 to 5 with
choice answers of Never” (N) = 1 up to “Always” (A) = 5 in order to measure the construct the innovative work
behaviors, the prophetic leadership, the workplace spirituality and the employee engagement. The innovative work
behavior is measured by following indicators: identification of issues, ability to see opportunity, introduce new
solutions, searching resources, realization of ideas, provide benefits and advantages for individuals and organizations
(De Jong & Den Hartog, 2008; O. Janssen, 2003; M. Janssen, 2015; Spiegelaere, 2014; Carmeli, Meitar, & Weisberg,
2006). The prophetic leadership is measured using following indicators: self control, influencing others with sincere,
provide direction (soul, qolbu/heart, reasonable thought, body and behavior through exemplary characteristics of Sidiq
(integrity), amanah (accountable, trustworthy), tabligh (emphatic and effective communication) and fathonah
(intelligent) (Budiharto & Himam, 2006; Adz-Dzakiey, 2009; Munardji, 2016). The workplace spirituality is measured
using following indicators: recognition has an inner life is nourished, feel the meaning in work, making productive
workers, giving a sense of joy and completeness, and acknowledge the role of God (Ashmos & Duchon, 2000; Duchon
& Plowman, 2005; Hicks, 2003; Giacalone, 2004; Solomon, 2005). The employee engagement is measured using
following indicators : freedom to choose ways at works, positive thinking, high sense of ownership, enthusiastic,
diligent, dedicated, take initiative (Branham & Hirschfeld, 2010; Schaufeli, Bakker, & Rhenen, 2009; Federman,
2009; Holbeche & Matthews, 2012)
5.1. Sample characteristics
Demographics of respondents in this study include level of education, age, gender, and the work unit where
respondents educate students. The result of the grouping of respondents by age shows that the pesantren Idrisiyyah
dominated by educators in productive age (18-27 years) of 45.3%. Only 3.7% of educators aged over 47 years.
Based on the composition of gender, educators more of the female gender by 53%. Responden in this study
more work on education work units junior/senior high school, at 66% and only a small portion is placed in
the work unit of College (6%). Based on the level of education is more dominant pesantren educators in
undergraduate education level S1. By 66%, while the composition of the smallest on undergraduate education level
S2, by 3.7%.
5. > 47 6 3,7 %
No. Gender Total Percentage
1. Male 75 46,6%
2. Female 86 53,4%
1. Kindergarten 27 16,8%
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4. College 9 5,6%
No. Education Total Percentage
2. S1 107 66,5%
3. S2 6 3,7%
5.2. Statistical description
Educators of pesantren provide high value for prophetic leadership from the leadership of Idrisiyyah Islamic boarding
schools. Table 1 shows the percentage of pesantren educators providing a predominantly 'agree' and 'strong agree'
statement with a percentage of 36.6% and 36.4% respectively. The educator's assessment of the pesantren about the
workplace spirituality of the pesantren Idrisiyyah, shows a high value. Pesantren educators generally answer 'agree'
and 'strongly agree' with statements about workplace spirituality, each at 45.5% and 28.1%. Educators of pesantren
experience conditions of good employee engagement. Educators 'answers to Islamic boarding schools' assessment of
employee engagement, an average of 42.7% said 'agree' and 34.0% answered 'strongly agree'. Pesantren educators
have a good perception of their innovative work behavior, on average 31.6% give 'agree' statements. Assessment is
not dominant because there are also many Islamic boarding school educators who only answer 'disagree' and 'neutral'
to innovative work behaviors, each at 24.2% and 24.7%.
Table-2 Statistical Descriptions of Respondents
Indicator Symbol SD D N A SA
Fr % Fr % Fr % Fr % Fr %
control himself X1.1 7 4,3 21 13,0 25 15,5 66 41,0 42 26,1
X1.2 1 0,6 21 13,0 30 18,6 59 36,6 50 31,1
Influencing others
with sincerity
X2.1 0,0 24 14,9 18 11,2 70 43,5 49 30,4
X2.2 1 0,6 23 14,3 23 14,3 56 34,8 58 36,0
Directing soul, qolbu/
heart, mind, thought,
body and behavior
X3.1 1 0,6 23 14,3 15 9,3 52 32,3 70 43,5
X3.2 1 0,6 22 13,7 25 15,5 44 27,3 69 42,9
Sidiq (Integrity) X4.1 3 1,9 22 13,7 21 13,0 43 26,7 72 44,7
X4.2 2 1,2 18 11,2 21 13,0 53 32,9 67 41,6
Amanah
(accountable,
trustworthy)
X5.1 1 0,6 26 16,1 13 8,1 49 30,4 72 44,7
X5.2 2 1,2 19 11,8 20 12,4 49 30,4 71 44,1
Tabligh (emphatic
and effective
communication)
X6.1 4 2,5 21 13,0 11 6,8 77 47,8 48 29,8
X6.2 1 0,6 23 14,3 21 13,0 69 42,9 47 29,2
Fathonah (Intelligent) X7.1 3 1,9 18 11,2 20 12,4 70 43,5 50 31,1
X7.2 0,0 19 11,8 20 12,4 67 41,6 55 34,2
Total 27 1,2 300 13,3 283 12,6 824 36,6 820 36,4
Indicator Symbol
recognition has an
inner life is
nourished
X8.1 6 3,7 11 6,8 34 21,1 80 49,7 30 18,6
X8.2 0,0 8 5,0 20 12,4 87 54,0 46 28,6
feel the meaning in
work X9.1 1 0,6 4 2,5 26 16,1 77 47,8 53 32,9
X9.2 1 0,6 17 10,6 34 21,1 68 42,2 41 25,5
making productive X10.1 2 1,2 9 5,6 42 26,1 76 47,2 32 19,9
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workers X10.2 0,0 27 16,8 44 27,3 72 44,7 18 11,2
giving a sense of joy
and completeness X11.1 1 0,6 13 8,1 36 22,4 70 43,5 41 25,5
X11.2 2 1,2 7 4,3 27 16,8 79 49,1 46 28,6
acknowledge the role
of God X12.1 4 2,5 4 2,5 23 14,3 68 42,2 62 38,5
X12.2 3 1,9 4 2,5 15 9,3 56 34,8 83 51,6
Total 20 1,2 104 6,5 301 18,7 733 45,5 452 28,1
Indicator Symbol
Discreation
(freedom to choose
how to work)
X13.1 1 0,6 10 6,2 18 11,2 61 37,9 71 44,1
X13.2
0,0 14 8,7 37 23,0 67 41,6 43 26,7
Positive Thinking X14.1 13 8,1 8 5,0 26 16,1 78 48,4 36 22,4
X14.2 2 1,2 9 5,6 17 10,6 65 40,4 68 42,2
A sense of ownership X15.1 0,0 6 3,7 15 9,3 60 37,3 80 49,7
X15.2 0,0 12 7,5 11 6,8 71 44,1 67 41,6
Enthusiastic,
diligent and dedicated
X16.1 2 1,2 5 3,1 40 24,8 67 41,6 47 29,2
X16.2 0,0 4 2,5 30 18,6 76 47,2 51 31,7
Taking the
initiative
X17.1 4 2,5 11 6,8 41 25,5 68 42,2 37 23,0
X17.2 1 0,6 5 3,1 32 19,9 75 46,6 48 29,8
Total 23 1,4 84 5,2 267 16,6 688 42,7 548 34,0
Indicator Symbol SD D N A SA
Fr % Fr % Fr % Fr % Fr %
Recognition of the
problem
X18.1 16 9,9 52 32,3 38 23,6 49 30,4 6 3,7
X18.2 17 10,6 45 28,0 41 25,5 49 30,4 9 5,6
Seeing an opportunity X19.1 22 13,7 34 21,1 49 30,4 43 26,7 13 8,1
X19.2 19 11,8 40 24,8 34 21,1 53 32,9 15 9,3
Introduce new
ideas right solution
X20.1 8 5,0 34 21,1 49 30,4 56 34,8 14 8,7
X20.2 8 5,0 35 21,7 50 31,1 48 29,8 20 12,4
Realizing the idea /
ideas
X21.1 11 6,8 38 23,6 53 32,9 41 25,5 18 11,2
X21.2 9 5,6 46 28,6 30 18,6 55 34,2 21 13,0
Seeking support X22.1 9 5,6 30 18,6 29 18,0 60 37,3 33 20,5
X22.2 12 7,5 26 16,1 49 30,4 50 31,1 24 14,9
Benefits for
individuals and
organizations
X23.1 6 3,7 41 25,5 30 18,6 59 36,6 25 15,5
X23.2 12 7,5 46 28,6 25 15,5 48 29,8 30 18,6
Total 149 7,7 467 24,2 477 24,7 611 31,6 228 11,8
Source: data processed using SPSS 24, 2019
Note : SD = Strongly Disagree, DA = Disagree, N = Neutral, A = Agree, SA = Strongly Agree.
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5.3. Structural Model Test
The results of full model test showed that model full model can be categorized as model fit, because it’s have been
fulfilled criteria goodness of fit. The results of chi-square test is at 1264.49, above chi-square table at 770.84 for 682
degrees of freedom and significant level of 1%. A probability value of 0.000, below the value of 0.01. Value CMIN
/ DF amounted to 1,854 (good fit) below 2.00. GFI value of 0.730 (poor fit) is still below the 0.90 ;. TLI value of
0.888 (marginal fit) below 0.95. CFI value of 0.879 (marginal fit) which value is still below 0.95 and RMSEA value
of 0.073 (good fit) below the value of 0.08, after the second order test of model, based on the theories that have been
built, overall model is fulfilled criteria of fit.
Figure 2. Full SEM Model
Based on Figure 2 by using criteria loading factor can be seen that some factor loading value of all indicators show
the estimated value of which is in the range of 0.604 and 0.899. This means that this value is above the limit value of
0.5 is used as a criterion. According (Ghozali, 2016), the loading factor is above 0.5 is considered good, so that all
indicators are able to explain the construct, nothing is dropped. The model is considered fit and able to continue to the
next test.
Variable construct reliability variance extract
Prophetic Leadership 0,956 0,626
Workplace Spirituality 0,887 0,497
Employee Engagement 0,919 0,588
Innovative work behavior 0,917 0,526
Based on the results of the calculation of variance extract and construct reliability, it can be seen that the value of the
variance extract in almost all constructs is above the value of 0.5, except for, workplace spirituality construct variance
extract is 0.497 or close to 0.5. According to Ghozali (2016) the value of variance extract above 0.5 indicates an
Model Test
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adequate value. This condition indicates that existing indicators converge to explain the construct. Similarly to
construct reliability calculation, the value of the calculation results show all the values of construct reliability is above
the value of 0.7. According Ghozali (2016) the reliability value above 0.7 indicates a good value, which means the
existing indicators can explain the construct.
Table-4 Summary of Regression Weight Structural Equational Model
estimate SE CR P Label
WPS <--- PL , 548 , 095 5.796 *** par_15
EE <--- PL , 122 , 057 2,145 , 032 par_40
EE <--- WPS 900 , 121 7.456 *** par_41
IWB <--- PL , 527 , 162 3.262 .001 par_2
IWB <--- WPS 1.721 , 666 2,583 .010 par_3
IWB <--- EE -1.664 , 666 -2.499 , 012 par_4
Sources: Primary data are processed, 2019
Table-5 Sobel Test
Mediation Relationship a b Sa Sb sobel test p value
PL-EE - IWB 0,122 -1,664 0,057 0,666 -1,6255 0,10406
WPS - EE - IWB 0,9 -1,664 0,121 0,666 -2,3684 0,01786
PL - WPS - IWB 0,548 1,721 0,095 0,666 2,3582 0,01836
5.4. Statistical Hypotheses Test
Based on table 3. The test of the effect of prophetic leadership on the innovative work behaviors shows CR at The
value of 3.262 CR higher than 1.96 and P is 0,001 less than 0.005,. So H1 accepted or there is a significant and
positive effect directly between the prophetic leadership on the innovative work behavior. Based on Sobel test results
(table 2) with the calculation program using Winnifred's Mediation Program (Ghozali, 2016), obtained t value 1,625
or smaller than t table by 1.96 at the 5% significance, or its p value of 0.104 is higher than 0, 05, so that the indirect
relationship is not significant or H2 is rejected. The construct of employee engagement do not mediate the relationship
between the prophetic leadership to innovative work behavior. For the indirect relationship between workplace
spirituality constructs and innovative work behavior through employee engagement mediation, the Sobel test results
obtained t value 2.368 or higher than t table of 1.96 at 5% significance, or the p value of 0.0178 more small than 0.05,
so that the indirect relationship is significant or H3 is accepted. The construct employee engagement has a significant
role in mediating the relationship between workplace spirituality to innovative work behavior.
Testing the effect of workplace spirituality on innovative work behavior shows a CR value of 2.583 which is higher
than 1.96 and with P of 0.010, which is smaller than 0.05. So that H4 is accepted or there is a positive and significant
impact directly between the workplace spirituality to innovative work behavior. Based on the test Sobel seems that
the indirect relationship between the constructs of prophetic leadership to innovative work behaviors through the
mediation of workplace spirituality, t value show of 2,358 or higher than t table by 1.96 at the 5% significance, or its
p value of 0,018 less than 0.05, so the indirect relationship is significant, or H5 accepted. The construct workplace
spirituality has a significant role in mediating the relationship between prophetic leadership to innovative work
behavior.
The estimation parameter for testing the effect of employee engagement to innovative work behavior shows a CR
value of -2.499 or this value is smaller (negative) than 1.96 and with a probability of 0.012 or below 0.05.. Both values
are eligible for rejection H6. Thus it can concluded that there is no positive and significant direct effect between
employee engagement towards innovative work behavior, but rather a negative effect. For reception H7, CR values
of 2.145 and with a probability of 0.032. Both values are obtained qualify for admission H7 CR value is higher than
1.96, and the probability is less than 0.05. So that there is a significant and positive effect directly between the
prophetic leadership to employee engagement. CR value amounted to 7.456 higher than 1.96 and P at ***. H8 so
accepted, or there is a positive and significant effect directly between the workplace spirituality to employee
engagement. Likewise for H9, CR value of 5.796 is higher than 1.96 and with a probability equal to *** higher than
0.005, it qualifies for acceptance of H9, that there is a positive and significant effect directly between the prophetic
leadership to workplace spirituality.
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VI. DISCUSSION
6.1. The Effect of prophetic leadership on innovative work behavior, employee engagement and workplace
spirituality
The results of this study indicate that prophetic leadership has a positive effect directly on innovative behavior.
These findings are in line with the opinions Afsar et al, (2014); Akram et al, (2016); and Pundt, (2015), this study's
findings also support the opinion of Kor, (2016); Carmeli et al (2006). Choi et al (2016). The results are consistent
with the results of the study Jeroen PJ de Jong & Den Hartog, (2008) and Feng (2016), who found that transformational
leadership and organizational change double (radical and incremental changes) positively associated with a group of
innovative behavior.
The results showed that the prophetic leadership has direct effect on workplace spirituality, these results are
consistent with research Sukanya, (2014) Khan, Khan, and Chaudhry (2015). As well as research Ayranci &
Semercioz, (2011). This study is also consistent with the results of research Jiang Lin et.al (2017). The study also
reinforces previous research results of Majeed, Mohd Nor and Mohd Mustamil, (2017) research pointing to the fact
that there is a positive relationship between transformational leadership with the spirituality of the workplace. Also
according to the research result Ayranci and Semercioz (2011).
The results showed that the prophetic leadership has a positive direct effect on employee engagement. These results
are consistent and support the idea of Macey and Schneider (2008), which states, leaders will have a positive effect
on employee engagement by giving birth to a sense of attachment to employment accordance with the results of Avey,
Hughes, Norman, and Luthan (2016); Saks, (2006). Appropriate research also; Popli and Rizvi (2016).
The results of the study contradict the views of the general public, who think that the leadership of the clerics in
the pesantren, or the murshid leadership in the tariqa is very dominant, (Suyuti, 1996), Even the views of society in
general towards the tariqa also still see tariqa as an institution whose leadership is authoritarian (Howell, 2001), On
the other hand authoritarian leadership is not conducive to innovative behavior (Zhang and Ma, 2018), Even has a
negative correlation with creativity (Gu et al., 2018), The results of different studies with the view of the public and
researchers in general, this is because the object of study, namely the Idrisiyyah order, is one of the tariqa to leadership
and organizational characteristics are also different from the tariqa in general. Although pesantren based on tariqa, it
does not mean that schools closed from the development of science.
Management at the pesantren Idrisiyyah applies the management of a very accountable and transparent management
priciples, with modern management (Priatna et al., 2018), In pesantren Idrisiyyah, principles serve as the basis of
Sufism teaching entrepreneurial spirit of the disciples (followers). The education model in the pesantren Idrisiyyah
consists of theoretical teachings and direct involvement with the community through its business which aims to
develop economic independence (Suryatman, 2017). Tariqa Idrisiyyah show very rapid progress in the development
and strengthening of the institutional, economic, human resource development, education, and social charity.
Institutions as well as appearing as a very dynamic, forward to establishing cooperation of civilizations in the world
that continues to grow, Idrisiyyah so called neo pioneer of Sufism in Indonesia (Pili, 2019). Under the conditions of
organizational development and advancement of the tareqa Idrisiyyah and pesantren, it can be understood that
prophetic leadership in the tariqa Idrisiyyah positive influence on innovative work behavior, workplace spirituality
and employee engagement.
6.2. The Effect of workplace spirituality on innovative work behavior, and employee engagement
The results showed that workplace spirituality significantly influence innovative work behavior. The results are
consistent with the findings of the researchers, among others Daniel & Chatelain-Jardon (2015); Afsar and Badir
(2017).
The results showed also a positive relationship of workplace spirituality with employee engagement. These results are
consistent with the opinion of Pradhan (2014);Saks (2011); (Kolodinsky, Giacalone, & Jurkiewicz, (2008);
Fachrunnisa & Adhiatma, (2014) ; Singh and Chopra (2016), who assessed that there was a significant relationship
between workplace spirituality and employee engagement.
These results are related to conditions in the pesantren Idrisiyyah which have tariqa management. Tariqa in initially
just a collection of people who run mysticism, develops sociologically into a socio- religious institutions that have a
very strong bond of membership. The essence of the institution in the form of teacher-student interaction, interaction
among students or members of the tariqa, and norms or rules of religious life which underlies the pattern of friendship
between them (Asy-Sya’rani, 2011), Tariqa institutions, as a vehicle for socialization and actualization of Sufi
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doctrine, can be modified and developed according to the principles of modern organization into a social bond Sufi
organization that allows the survival and growth ahead.(Riyadi, 2014), The meaning of the term tariqa is extended
from the inner spiritual path or method (mysticism), the essence of the Sufi quest, to incorporate socio-religious
organization that through this pathway externalized, institutionalized, and popularized. In Western languages, this
organization mode is generally translated as "Sufi order," (Weismann, 2007), Thus, the actual characteristics of the
tariqa organizations have described the conditions of workplace spirituality of the tariqa community members, where
the indicator on workplace spirituality like; recognition have maintained inner life and maintain, feel the meaning in
work, gives a sense of joy and completeness, acknowledges the role of God, in the tariqa community environment.
The results of the study by Axtell et al., (2000), shows that the relationship and the composition of the group, it is
important to facilitate innovative behavior of employees. Good interpersonal relationships and a high level of
confidence in the group will lead to employees feeling safer to voice their ideas openly (Axtell et al., 2000), Also, the
composition of the group of trust with social cohesion encourages the sharing of knowledge. It produces learning and
innovation within the group (Cabrera, 2005). So based on the form of the tariqa management in the Idrisiyyah
pesantren, then look at the opinion of the experts that connects between the composition of the groups, the bond
organization, personal interaction, the atmosphere of the organization, to conduct innovative work behavior and
employee engagement, it can be understood the positive influence directly between workplace spirituality with
innovative work behavior and employee engagement.
6.3. The Effect of employee engagement on innovative work behavior
Relations directly influence employee engagement with innovative work behavior. The results of this study showed
different results with the results of research in general, in this study showed a significant negative influence between
employee engagement with innovative work behavior. This study contradicts the results of other research studies,
among others Agarwal. According to A. Agarwal (2014), employee engagement positively and significantly affect to
innovative work behavior, by identifying the attachment work as antecedent (precursor) innovative work behavior (A.
Agarwal, 2014b), Another opinion which is contrary to the results of this study, between Rao (2016); Park (2014);
Gichohi (2014); Gupta et al (2017); Pedraza, Mesa and Gavina (2016).
The big difference in the results of this research with the research of other experts, the relationship between the
negative effect of employee engagement with innovative behavior can be understood, when seeing the object of this
research, that form of tariqa management. Refer to the definition of tariqa and the process of its formation.
Organizationally, the tariqa is an organization and (Trimingham, 1973)calls it an Sufi order based on extraordinary-
obedience or obedience, which is institutionalized in the soul of the students or tariqa members, or fanaticism towards
the teacher or murshid tariqa. Thus, managerially, tariqa is an organization with a top-down pattern of dynamics and
authority, which is very dependent on the murshid tariqa leadership (Riyadi, 2014). For the position of murshid the
tariqa students agreed that Murshid was the representative of Rosulallah Saw, so that the decision, and his orders were
binding on students who were already pledged (Sanusi, 2001). In the beginning, tariqa was a procedure in order to
draw closer to God and was used by a group of people who became followers of a sheikh. During the next journey,
this group became institutions that tied a number of followers to the rules that had been applied by a sheikh. (Humam,
2013), Thus in the tariqa institution, employee engagement is not an engaged to the organization, but a very full
engaged to the figure Murshid. So that any amount of engagement in the organization, will not affect their innovative
behavior, because it is precisely that influence the bond or employees engagement to murshid.
6.4. The effect of mediation Employee engagement and workplace spirituality in mediating the influence of prophetic
leadership on innovative work behavior
In connection with the indirect influence or role of the variable employee engagement in mediating prophetic
leadership to innovative work behavior, these results indicate that the relationship is not significant, this result is not
appropriate or consistent with some previous research which shows that employee engagement gives a role to mediate
the effect of leadership on innovative work behavior (Aryee, et al., 2012; Gupta et al. 2017; Ariyani, 2018). While the
results of studies looking at the mediating role of workplace spirituality in influence of prophetic leadership on
innovative work behavior, showed significant results, and the results of this study are consistent with research
conducted by Cai, (2018), whose research results show that meaningful life which is an indicator of workplace
spirituality plays a role in mediating the influence of leadership, on innovative work behavior.
VII. CONCLUSIONS
Prophetic leadership in pesantren Idrisiyyah has a positive and significant influence on the innovative behavior of
pesantren Idrisiyyah educators, both directly and indirectly through the media of workplace spirituality. But the effect
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is not significant for indirect relations through mediating employee engagement. Workplace spirituality of the of
educators in pesantren Idrisiyyah has a positive and significant effect on the innovative work behavior of pesantren
Idrisiyyah educators, both directly and through mediating employee engagement. Employee engagement (educators)
in pesantren Idrisiyyah directly has a negative and significant effect on the innovative work behavior of pesantren
Idrisiyyah educators. Prophetic Leadership in pesantren Idrisiyyah directly has a positive and significant effect on
employee engagement (educators). Workplace spirituality of pesantren Idrisiyyah directly has a positive and
significant influence on employees engagement (educators), and the prophetic leadership of the pesantren Idrisiyyah
directly has a positive and significant influence on workplace spirituality pesantren Idrisiyyah educators.
VIII. IMPLICATIONS
Based on the hypothesis built on this research and has proven to be acceptable, it is known that there are two predictors
are influential in increasing the innovative work behavior of educators pesantren Idrisiyyah. Both of these predictors
are prophetic leadership and workplace spirituality. Each of these predictors in building innovative behavior pesantren
educators, has proven indicators of convergent support variable prophetic leadership and workplace spirituality.
Therefore, based on indicators of supporters, then for workplace spirituality variables that should be strengthened is
the indicator acknowledge the role of God and recognition indicators have maintained inner life and maintain. The
leaders and management pesantren Idrisiyyah must increase its attention on activities that will make the state recognize
the role of God in any more activity can be believed and felt. Science research activities and assemblies Zikr in Sufism
frame, should be improved, since mysticism is the development of the concept of ihsan, who believes that God always
sees what humans do. The essence of Sufism is the management of the Spirit of mankind, and the object of study is
the human heart, so it is very appropriate if the indicator recognizes the role of God as an indicator that will be
increased again because it has been proven to increase the innovative behavior. Besides other indicators that need to
be improved is to have an inner life that is maintained and maintains felt by educators of pesantren. Activities that can
be carried out include increasing the religious studies needed by educators, encouraging educators to increase their
participation in attending the assemblies of science and remembrance. Also hold more discussion and knowledge
sharing activities among educators of pesantren.
The indicator of prophetic leadership that has the strongest influence in promoting innovative work behavior is the
'trust' indicator or responsible and trusted leader. This condition shows that Islamic boarding school leaders are very
responsible and trustworthy in leading the cottage, the implications of this strong indicator, then this indicator must
be transmitted or implemented by all ranks of the organization under Mursyid, so that it increasingly raises stronger
perceptions in the boarding school educator the head of the boarding school, in terms of carrying out a trustworthy,
responsible, trustworthy, which can ultimately improve the innovative work behavior of educators. This research
shows that employee engagement in pesantren Idrisiyyah, showed no significant effect on innovative behavior. Tariqa
organization is an institution that has the characteristics of a relationship and a very strong engagement between
students with teachers or between the followers and their Sheikh. Although Idrisiyyah as boarding an organization
that has had progress in various fields, it is still characterized as the tariqa organization so so inherent in the tradition
of the Idrisiyyah tariqa. Therefore employee engagement, or followers of the Sufi engagement towards the
organization engagement is not used as a medium to enhance the innovative work behavior of educators at pesantren.
Need to develop other factors that can increase the innovative behavior in the pesantren, such as
organizational climate (Raja and Madhavi, 2018); (Imran, Saeed and Fatima, 2015), Learning orientation and
organizational support (Chatchawan, Trichandhara and Rinthaisong, 2017), Knowledge sharing behavior
(Knowledge sharing behavior) (Fatima and Khan, 2017) reputation rewards, awards and recognition, giving freedom
and wisdom, the existence of competition, and facilitation in organizations (Nijenhuis, 2015), where all these factors
are antecedents of behavior innovative.
IX. RECOMMENDATION AND FUTURE RESEARCH
Increased innovative work behavior of educators in Idrisiyyah pesantren is very important to encourage the
development and progress of Islamic boarding schools. The results of this study have proven that prophetic leadership
and workplace spirituality have a positive influence and are predictors of increasing the innovative behavior of Islamic
boarding school educators. Therefore, it is very important to maintain and enhance the influence of the prophetic
leadership and workplace spirituality through the improvement of its indicators. Need special attention to the weakest
indicator of each variable prophetic leadership and workplace spirituality in order to improve the innovative work
behavior. For the prophetic leadership of the weakest indicator is 'self control'. To improve these indicators, the leaders
and administrators of pesantren must take a better approach, creating a family atmosphere in the organizational policy
approach.. One that needs to be done among others when making policy dissemination boarding school. Need more
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socialization are familial, and personal approach. As for the indicators of workplace spirituality that needs attention
is the indicator 'making educators more productive'. Efforts could be made to increase the productivity of educators,
among others, by providing an opportunity to follow the guidance, mentoring, and coaching. Likewise can be done to
motivate educators to produce many works in the field of Education and uniquely pesantren.
In connection with further research needs to be done, among others; The need to do research on Islamic boarding
schools in locations with a wider range of regions, representing Sufism boarding schools so that they can provide a
picture that better represents the condition of the organization of Islamic boarding schools in Indonesia.
Further research is needed to determine the effect of the prophetic leadership of the innovative work behavior in
traditional patterned boarding schools (not tariqa movement), so that it can be seen more clearly, the problems that
arise in traditional pesantren in improving educator's innovative work behavior.
.Many factors influence the innovative behavior, therefore it is necessary to do further research to see the influence of
other factors other than those disclosed in this study. So as to provide more comprehensive feedback to the pesantren
in order to improve the progress of pesantren, especially in generating new innovations in the field of education that
balances the inner and outer aspects.
X. ACKNOWLEDGMENT
This research was funded with researcher’s own funds and could be carried out by the contribution of many parties.
The researcher would like to express deep gratitude to all parties contributed to the completion of thus research.
Special thanks to the the top management of the pesantren Idrisiyyah and management board, whole parties at the
boarding schools that allowed the Institution as the object of the research. Sincere thanks to the lecturers of Jakarta
State University and all colleagues at the Jakarta State University, who contribute brilliant ideas to this research.
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Linking Prophetic Leadership, Workplace Spirituality