Network of Women’s Power in Islamic Education Institution

The phenomenon of gender equality in Indonesia in recent times has attracted public attention, both at the local, regional, national and international levels. This discourse has become a discourse that is considered crucial in the social system. An interesting phenomenon is the appearance of a woman who gets a leadership space in power networks in Islamic educational institutions such as Islamic boarding schools. This research focuses on the leadership of women in an Islamic educational institution, especially in Nur Medina Islamic Boarding School. This type of research is descriptive qualitative research which tries to parse a wider range of the object of study so that it gets a more comprehensive understanding, while the theory used is feminist theory and integrates it with Islam. While the data sources in this study are primary and secondary data. Primary data, the authors conducted interviews and direct observations. Secondary data are in the form of: articles and books related to the concept of leadership. The data analysis techniques are data reduction, data presentation, drawing conclusions and verification. The results showed that the Nur Medina Islamic boarding school was led by a woman who was familiarly called Bu Nyai. A title of respect given by the social community to a woman who has knowledge in the realm of religion, both the literal understanding of the verses of the Koran as well as the ability to memorize His verses mutqin as well as strong theological understanding.


INTRODUCTION
The existence of a leader and a spirit of leadership in an Islamic educational institution is very important. Like a vehicle if it is not run by a reliable driver, the vehicle will not function optimally. As with Islamic educational institutions, if they do not have a qualified leader, the educational institution will be stagnant and shaky. Thus, the progress and retreat of an Islamic educational institution is very dependent on the figure of a leader.
Moreover, the existence of Islamic education is present in the midst of the Muslim community to invite and lean back on Islamic principles at a time when globalization, commoditism, and materialism is current.

As already mentioned by Sri Widyastri and Isman Iskandar in their
Network of Women's Power in Islamic Education... Isman Iskandar & Sri Widyastri DOI: http://dx.doi.org/10.24952/fitrah.v6i2.2839 209 research, it explains that scientific progress must be accompanied by improved management so that Islamic education institutions are of high quality and able to compete in this modern era. With their various contents and modifications, these institutions become the mainstay institutions for Muslims in the process of Islamic learning and education. This proves that Islamic educational institutions in the Islamic world are able to survive and adapt to the current modernization of education that is sweeping most of the Islamic world (Widyastri & Iskandar, 2020, p. 17).

Syamsul Nizar in his book Educational Leadership in the Perspective of
Hadith: A Historical Study of Philosophy, concludes that it is said to be a leader if he has the power to influence others under his leadership. Nizar further explains that leadership is an art as well as a strategy and technique in managing some people to have the desire to work to achieve a goal (Nizar & Hasibuan, 2019, p. 4). Thus, it can be concluded that a patriarchal man and a feminist woman have the opportunity to become a leader if he has the ideology and power that becomes an attraction to influence other people or groups. According to Bradley E Wiggins, ideology can arise from individuals, but has the power to influence social life (Wiggins, E, 2003, p. 25). Branston and Stafford separate the meaning of ideas and ideology, according to him that ideas exist in a person and do not have social power (Branston & Stafford, 2010, p. 172). In influencing others, it is not enough to use ideas alone, but ideology which has cohesive power, values and beliefs and shows the idea where power is channelled. Controversy also colours the discourse about the status of a woman's leadership, why? This is because the traditions of the feudal system and the Dutch system have taken root in Indonesia, which has been prevalent for thousands of years being dominated by men. Islam. As in mahfudzah (a mother becomes the first school for her children). Thus, the process of Islamic education is more identical to the teaching of a woman by not denying the presence of men.
Islamic education in the informal realm, namely the role of parents is very important and main, the role of the mother as a figure who is pregnant, giving birth, raising and educating children from childhood is the main carriage for the child's education. Thus it is no longer common for a woman to exist in the world of education, especially in Islamic education. Even though the leadership of a man is more dominant than the leadership of women in education, it does not rule out the possibility of women becoming leaders as well. This is because the discourse one quality gender regardless of social background continues to be promoted by several groups who are pro-feminism.

Furthermore, Laila Prager in her journal Women Leaders in the Cultural
Sector stated that although the term female leadership has become fashionable in public and government discourse, women leaders are forced to navigate between the discourse of state feminism and conservative gender roles that are still prevalent in the Emirates (Prager, 2020, p. 12). Such as the women's leadership agency that occurred in Saudi Arabia (Karolak & Guta, 2020). This is because building a feminist identity is often an uphill battle, because women face resistance from a country that is not gender neutral and patriarchal (Sedghi, 2020, p. 32 It is different from the situation of gender equality in Indonesia, even though the government has facilitated Indonesian women to be actively involved in women's leadership in the realms of education, politics, economy and sociosociety but they still face resistance from several groups such as from themanhaj salafiyah, local cultural traditions, as well the majority of Muslim scholars also reject the argument of naqly and aqly. In a modern context, there is also a contra to the status of women's leadership, as explained by Wahid in his research on the Discourse of Leadership in Islamic Perspective that many modern thinkers also reject the ideas of classical scholars related to prohibition of women from becoming leaders (Wahid, 2020, p. 85 kinship and matrilocal systems as well as public awareness of equality gender (Harun, 2014, p. 25). Thus, because kinship is an important and main factor behind the emergence of women leaders, because women leaders have strong kinship, these women have created local oligarchs. Some of the research above is the author's attention to examine more deeply how the Women's Power Network in Islamic Education Institutions. To limit the scope of the research, this study was conducted at the Nur Medina Legoso Ciputat Islamic boarding school.

RESEARCH METHOD
In accordance with the focus of the study, this research is a research field, While phenomenology, the use of this approach -according to its character, requires researchers as a key instrument to go to the field in sufficient time, Phenomenology requires researchers to unite with research subjects and supporting subjects (Muhadjir, 1996, p. 25 School, teachers, students, and the local community.

RESEARCH FINDINGS AND DISCUSSION Criticism of Feminism
Moh Khuza'I criticizes the entry of feminism. According to him, feminism must be treated critically, because from a historical perspective it does not make women better and more respectable in their lives. Khuza'I also criticized gender insiders who often show facts to the public about the backwardness of women and oppression. Furthermore, Khuza'I compared Islamic concepts such as the concepts of fitrah and amanah, he tried to prove that it was true that Islam had a bias towards one of the concepts being debated (Khuza'i, 2012, p. 102).
Feminism was born in Western civilization with a socio-historical condition that was not necessarily the same as the condition of Eastern women, especially Islam. However, the claim of implementing gender equality as the only solution to the backwardness of Eastern women, turns out to be accepted without criticism and control (Arif, 2008, p. 103). It is not uncommon for these demands to be accompanied by accusations that the shari'a that has reached us today is not what God intended, but the fabrication of a patriarchal culture through mufassir and fuqahâ 'to perpetuate its hegemony (Sofia et al., 2020, p. 2 (Thalib, 2020, p. 152).
Javanese philosophy even mentions women as 'konco wingking' whose duties are only about three meters, namely macak, cooking, and manak. This assumption is reinforced by the existence of verses from the Koran and the Hadith of the Prophet about women that are biased and interpreted from one side of interest (Novianti, 2008, p. 2). Distinguishes between gender and sex (gender). According to him, gender includes traits that exist in men and women that are socially and culturally constructed through a long process (Alfian Rokhmansyah, 2016, p. 9). Dialectics on the issue of gender equality also attracted the attention of fascinism experts. One of them is Maxine Molyneux in

Mobilization Without Emancipation? Women's Interests, the State, and Revolution in
Nicaragua, divides gender interests into two, namely: practical gender interests and gender strategic interests. The practical importance of gender (gender practical interest) include a series of programs that seek to meet the needs and optimize the role of women in the context and specific objectives, while gender strategic interests(strategic gender interests) seeks to overcome the backwardness of women in society by creating more gender-just structures between men and women (Molyneux, 1984, p. 9). In the historical record of human civilization, the problem of social injustice often leads to women. This injustice makes women only placed in domestic roles such as; household chores and reproduction alone, such as bearing and raising children. This certainly disturbs and hinders them, namely women, from enjoying the public world and production. In the course of culture and traditions that symbolize, label or stereotype women, they are deeply rooted in the minds of the people. Society has a strong role in shaping these stereotypes. In fact, the dependence of women on men is quite large.

Discourses on Leadership
Today, leadership in an Islamic education institution, organizations, agencies, companies, regional, provincial and presidential leaders is in the spotlight by the public. The number of cases such as: abuse of office, drug use, corruption, nepotism, ex-convicts and sexual harassment and other negative cases committed by some of these leaders. This has provoked the public and students to take to the streets to question the quality of his leadership. To shorten this discussion, the author will present several leadership models and integrate them with the Al-Qur'an and Hadith. The goal is that prospective leaders can understand and improve their skills leadership so that they avoid negative things as the authors mentioned above.

Leadership models
Experts have developed various models of approaches. Like Hellriegel and Slocum. They divided the leadership model into three forms, namely: 1) the model properties (traits model) that focuses on the personal characteristics of the leader, 2) a-behavioural model that focuses on the actions of the leader, and 3). a contingency model that assesses the relationship between the characteristics of the situation and the behaviour of a leader (Hellriegel & Slocum, 1973, p. 7 interpretation and have the ability to establish human relationships (Djoakrominoto, 1985, p. 12).
From the opinion of these experts, the author can conclude that there are at least five traits that need to be attached to a leader, namely: high and comprehensive scientific insight, a critical attitude and prioritizing reason rather than feeling in a problem.

Meaning: was, for the people of Saba there was a sign (power of God) in their residence hich s two gardens on the right and on the left. (To them it is said): "Eat by you from the sustenance (bestowed by) your Lord and give thanks to Him. (Your country) is a good land and (your God) is God the Most Forgiving.
The verse textually tells about the Sabaean people where they have a queen named Queen Saba who is very wise in leading. So that Allah SWT bestows two gardens on the right and left as a reward for the prosperity of the country which is led by a woman. According to the Quraish Shihab that the Koran is also very fair to women, this is seen from the naming of its chapters with the names of women, the Koran upholds the dignity of women and provides aspirations for women's struggles. An example of a human woman who has won a position as the leader of a country is Ratu Balqis who has a country called the country of Saba (Shihab, 2018, p. 208).
The opinion that developed about women's leadership in the discourse of classical Islamic thought was still very much influenced by the culture and understanding that was dominant at that time, so it was not surprising that their products of thought were still in favor of men's interests. Today's women have ample opportunity to take part in all fields, including to become leaders. This is in no way contradicting the teachings of Islam because the Koran does not differentiate between humans except for their acts of worship. (Novianti, 2008).
Even if educated women do not get a seat to lead, on the one hand women have a role that is not exposed but has a great influence (Mufidah et al., 2020, p. 17).

Analysis of the Establishment of Nur Medina Nur Medina
Islamic boarding school has a history that is almost the same as that of  can be maintained in their efforts to apply their knowledge to the community (Basith, 2017, p. 17).

Arbiah Mahfudz Leadership Network
In the process of developing his education, not only the people around Poncok Cabe enjoy the teaching of the Koran that is applied, students and female students across provinces who are studying at the Institute of Al-Qur'an Sciences (IIQ) Jakarta, UIN Syarif, PTIQ, UMJ also experienced the Koran education. This is the impact of the role of a woman Arbiah Mahfudz as the founder of Nur Medina as well as an alumnus of the Institute of Al-Qur'an Science (IIQ) Jakarta.

IIQ Jakarta Private Islamic Religious College that very concerned about deep
Islamic values community development. This can be seen from the mission, vision and people who want to advance and be prominent together with religious people who ground the Al-Qur'an (Widyastri, 2018, p. 58 Thus, Arbiah Mahfudz's leadership system is kinship. He also did not burden the students who wanted to enter Nur Medina because those who were admitted to Nur Medina would definitely experience natural selection. Those who survive will continue who do not survive will naturally retreat. One of the things that is interesting at Nur Medina is the obligation to pray in congregation for students, this spiritual value is very much emphasized so that it can become a provision for the students if they leave Nur Medina. In the midst of Arbiah Mahfudz's leadership, this 41-year-old figure has power and ideology a very strongin the midst of the santri, even though his age is fairly old but the power to influence his subordinates is quite high. As in the interview with Arbiah One of Arbiah Mahfidz's challenges in her leadership is that she has to take care of her baby who is still a toddler. Intensive attention from the mother is needed by the toddler. The figure of mother and leader is firmly attached to Arbiah Mahfudz. With this persistence, he also brought success in his child's education. The first child has finished school in Kudus and is continuing on to college. The author witnesses first hand that Arbiah Mahfudz has a charismatic power that is not possessed by female leaders in general, when the author mentions her name in front of people who know her, they are very respectful and call her bu Nyai. A symbol and sign to indicate that the object has a very meaningful meaning, bu Nyai is a title given by society, family, and relatives to people who have deep religious knowledge and are known for their knowledge.

This article concludes that women's leadership in Islamic education
institutions is needed to improve the quality of women and eliminate patriarchal attitudes in institutions. Arbiah Mahfudz is a charismatic female leader at the Nur Medina Islamic Boarding School. Arbiah Mahfudz's leadership proves that there is gender equality and a network of women's power and potential that exceeds men's potential in terms of leadership.