The purpose of writing this article is to find out the transformational leadership style and how the implementation of Madrasa-based Management at Madrasa Tsanawiyah Annizhomiyah with its transformational leadership style. This research used a descriptive qualitative approach. Data collection was obtained from informants and the behavior of people who were observed, interviewed, and documented as the primary data sources and the rest was secondary data from available documents. The results of this study show that the Madrasa principal's transformational leadership style looks innovative, committed, and communicative and appreciates achievement, able to create a conducive atmosphere by making efforts to change awareness, inspiring teachers and staff to work together to become good teamwork. Principal's transformational leadership style at Madrasa Tsanawiyah Annizhomiyah includes curriculum management, student and teacher management, financial management and finance, infrastructure management, public relations management, and special service management can run optimally by the school vision, community needs, and jihad resolution spirit and high commitment built by teachers to build Madrasa education, wiling to improve quality of education, and positive thinking because every student can be a better person.

Abstract Practically, santri in the Salafi pesantren when facing various challenges of globalization, of course, do a lot of various efforts to develop santri activities to perfect the learning system that is still in the context of the Salaf tradition. From the point of view of value theory, what is done by the salaf santri is not merely a resistance to globalization, but from various breakthroughs made by santri can be categorized as a form of modernity towards an enhanced santri value (project identity), namely a form of creativity to realize value certain can be applied, even though santri implicitly connotes traditional Islamic education actors, but that does not mean that all santri in the existing salafi pesantren are always closed with innovation, technological progress and globalization. Although it is a thick boarding school known as a traditional Islamic boarding school, Malnu Center boarding schools in all its systems do not close themselves to all forms of change, even adjust to the needs of society and the times. Abstrak Secara  praktis, santri dalam pesantren salaf ketika menghadapi berbagai tantangan globalisasi, tentu saja melakukan berbagai usaha pengembangan kegiatan untuk menyempurnaan sistem pembelajaran yang masih dalam konteks tradisi salaf. Dari sudut pandang teori nilai, apa yang dilakukan oleh santri salaf tidak semata-mata melakukan resistensi terhadap globalisasi, namun dari berbagai terobosan yang dilakukan santri dapat dikategorikan sebagai bentuk kemodernan menuju nilai santri yang disempurnakan (project identity), yaitu  sebuah bentuk kreatifitas  untuk mewujudkan nilai tertentu yang mampu diaplikasikan, kendati santri secara implisit berkonotasi sebagai pelaku  pendidikan Islam tradisional, namun tidaklah berarti keseluruhan santri di pesantren salafi yang ada selalu tertutup dengan inovasi, kemajuan teknologi dan globalisasi. Meskipun merupakan pondok pesantren yang kental dikenal sebagai pondok pesantren tradisional, namun pesantren Malnu Pusat dalam segala sistemnya tidak menutup diri dari segala bentuk perubahan, bahkan menyesuaikan terhadap kebutuhan masyarakat dan perkembangan zaman.

The traditional pesantren curriculum has unique and prominent characteristics. However, in an ineffective learning process, the close relationship with kiai/school leader can hinder the development of the culture and understanding of the religion of santri/students' Tafaqquh Fiddîn, especially in the Roudhotul Ulum Cidahu Pandeglang Islamic Boarding School. The purpose of this research is how the traditional pesantren curriculum and the learning culture of students can realize the Tafaqquh Fiddîn of the santri at the Roudhotul Ulum Cidahu Pandeglang Islamic Boarding School, namely the relationship between the students and the kiai is well developed. The methodology used in this research is qualitative research. The approach used is a case study at the Salafi Islamic Boarding School Roudhotul Ulum Cidahu Pandeglang. The results of this study prove that the traditional pesantren curriculum at the pesantren is able to realize a complete, balanced understanding and practice of Islamic religious values ​​between the world and the hereafter. The learning culture is formed on the basis of tafaquh fiddîn orientation by getting used to prayer, tadarus, and asking for the benefits of knowledge, which until now is still run consistently. Then, the understanding of their religiousity can be seen from the polite personality of the santri, the professional competence of the santri and the dissemination of knowledge with good behavior and character as taught in the traditional pesantren Cidahu Pandeglang.

Digital-based learning of the kitab kuning, in the midst of the Covid-19 Pandemic, is actually learning that integrates religious science and technology science, which involves direct interaction between teachers and students which is a factor and indicator of the success of the education being implemented. Because the teacher is actually able to make good and effective interactions by understanding the knowledge of religion and science, the student will find it easier to communicate and interact with the teacher. The purpose of the research is to explain that digital-based learning of the yellow book, part of the integration of science that is able to understand IT (Information Technology) and actualize religion as a scientific discipline in an integrative and comprehensive manner, so that students at Madrasah Tsanawiyah Masyariqul Anwar Caringin not only increase cognitive intelligence, psychomotor and affective but also spiritual intelligence which is actualized in life. Qualitative research methods by collecting data from interviews and documentation. The results of this study found that students with digital-based yellow book learning were able to understand religion comprehensively and effectively so that cognitive intelligence through digital book content assessment was able to be studied and understood, and with psychomotor intelligence students were able to read the contents of the book with elat (sharaf) skills. and e'rob (nahwu) as well as affective intelligence that students are able to contextualize the guidance of the contents of the book with the demands of the times, thus students not only increase individual piety but social piety in accessing information in accordance with the demands of the times and the needs of society

The emphasis on noble character (mahmudah) is very much focused on the Sabilul Muhtadien Islamic boarding school, because crimes often occur in the surrounding community. Through the role and contribution of traditional Islamic boarding schools, in this case, they have shown many advantages in producing generations of students and the surrounding community, including through coaching and learning, religious practices can shape behavior that manifests religious understanding in students and the surrounding community. The purpose of this study is to describe the state of Islamic boarding schools through recitations developed in the learning process that can form noble character (mahmudah) as well as analyze the process of good habits which can then be implemented in everyday life. Qualitative research methods with data collection, by collecting information from informants, both written and orally, researchers collect data by means of observation, in-depth interviews and documentation. Data analysis was carried out during data mining in the field and after data was collected. The results of this study found that the development of noble character which was implemented with the learning process in Islamic boarding schools could add to the improvement of religious life for children and the community, which was easy to do and manifested through ways of thinking, saying, and acting based on religious values, so that in real life it can be develop the ability of students from various faiths, worship and actuality, so that the practice of morals and synergistic "nyantren" can be realized as well as being able to actualize the role of pesantren in the practice of daily life both in the pesantren environment or in the community.