Samarah: Jurnal Hukum Keluarga dan Hukum Islam Volume 8.
No.
November 2024 ISSN: 2549 Ae 3132.
E-ISSN: 2549 Ae 3167 DOI: 10.
22373/sjhk.
Transformation of Women's Leadership in Pesantren from Fiqh SiyAsah Perspective: Social Dynamics in the Patriarchal Culture of South Sulawesi Fatmawati Universitas Islam Negeri Alauddin Makassar.
Indonesia Rahma Amir Universitas Islam Negeri Alauddin Makassar.
Indonesia Anggriani Alamsyah Universitas Islam Negeri Alauddin Makassar.
Indonesia Ilham Institut Agama Islam Negeri Palopo.
Indonesia Email: fatmawati@uin-alauddin.
Abstract: This research aims to explore the assessment of fiqh siyAsah regarding the role of womenAos leadership in Islamic boarding schools .
in South Sulawesi and how the patriarchal cultural structure and the existence of bissu influence this dynamic.
The study is empirical, employing the approach and theory of fiqh siyAsah.
Primary data were collected through interviews with several prominent figures, while secondary data were obtained from literature Data collection involved techniques such as interviews, participatory observation, and documentation within the pesantren.
The findings indicate that although women are beginning to play leadership roles within a limited context, the influence of patriarchal culture still dominates the highest policy-making processes in the pesantren.
Conversely, the presence of bissu as a ceremonial figure recognized by the community significantly contributes to the acceptance of women in the realm of religious education.
The originality of this research lies in its comprehensive analysis of the interaction between local culture and womenAos leadership, as well as the role of bissu in opening opportunities for women.
The implications of these findings underscore the importance of applying the principles of fiqh siyAsah that emphasize justice and equality, and how this can support women's roles in creating a more just and inclusive society.
This study provides a new perspective that enriches the discussion surrounding women's leadership amidst the patriarchal culture of South Sulawesi.
Keywords: WomenAos leadership, pesantren, patriarchal culture, bissu, fiqh siyAsah ic Submitted: June 19, 2023 ic Accepted: October 17, 2024 http://jurnal.
ar-raniry.
id/index.
php/samarah icPublished: October 17, 2024 Transformation of Women's Leadership in Pesantren Fatmawati, et.
DOI: 10.
22373/sjhk.
Abstrak: Penelitian ini bertujuan untuk mengeksplorasi penilaian fiqh siyAsah tentang peran kepemimpinan perempuan dalam pesantren di Sulawesi Selatan dan bagaimana struktur budaya patriarkal serta keberadaan bissu memengaruhi dinamika ini.
Penelitian ini empirik dengan pendekatan dan teori fiqh siyAsah.
Sumber data primer dengan melakukan wawancara dengan sejumlah tokoh.
Data sekunder diperoleh dari studi pustaka.
Pengumpulan data dengan teknik wawancara dan dokumentasi di pesantren.
Hasil penelitian menunjukkan bahwa meskipun perempuan mulai memainkan peran kepemimpinan dalam konteks yang terbatas, pengaruh budaya patriarkal masih mendominasi pengambilan kebijakan tertinggi di pesantren.
Di sisi lain, keberadaan bissu sebagai figur seremonial yang diakui oleh masyarakat memberikan kontribusi signifikan terhadap penerimaan perempuan dalam ruang pendidikan agama.
Keaslian penelitian ini terletak pada analisis komprehensif mengenai interaksi antara budaya lokal dan kepemimpinan perempuan, serta peran bissu dalam membuka peluang bagi perempuan.
Implikasi dari temuan ini menunjukkan pentingnya penerapan prinsip-prinsip fiqh siyAsah yang menekankan keadilan dan kesetaraan, serta bagaimana hal ini dapat mendukung peran perempuan dalam menciptakan masyarakat yang lebih adil dan inklusif.
Penelitian ini memberikan perspektif baru yang memperkaya diskusi mengenai kepemimpinan perempuan di tengah budaya patriarkal Sulawesi Selatan.
Kata Kunci: Kepemimpinan perempuan, pesantren, budaya patriarkal, bissu, fiqh siyAsah Introduction Islamic Boarding Schools (Pesantre.
play a significant role in preserving and promoting Islamic culture in Indonesia.
1 As institutions rooted in societal traditions, pesantren create unique and distinct regulations compared to other educational establishments.
2 One of the distinctive features of pesantren is the full dedication of kyai .
eligious leader.
,3 ustadz .
,4 and santri Ahmad Faisal, et.
AuStrengthening Religious Moderatism Through The Traditional Authority of Kiai in Indonesia,Ay Cogent Social Science 8.
No.
Ridhwan, et.
AuDynamics of Islamic Education in The Land of Bugis: Growth.
Development and Typology Pesantren in Bone,Ay in IOP Conference Series: Earth and Environmental Science, 2018.
Maghfur Ahmad, et.
AuNiqab.
Protest Movement, and the Salafization of Indonesian Islam,Ay Qudus International Journal of Islamic Studies 9, no.
, p.
423Ae62.
Yanwar Pribadi.
AuReligious Networks in Madura: Pesantren.
Nahdlatul Ulama, and Kiai as the Core of Santri Culture,Ay Al-Jamiah 51, no.
Jajat Burhanudin.
AuTwo Islamic Writing Traditions in Southeast Asia,Ay Al-JamiAoah 60, no.
, p.
1Ae28.
Arif Zamhari, et.
AuTraditional Religious Authorities in New Media: A Study of the Cariustadz.
Id Platform as an Alternative Cyber Fatwa and DaAowah Media among the Middle-Class Urban Muslims,Ay Ahkam: Jurnal Ilmu Syariah 21, no.
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65Ae88.
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5 in supporting the continuity of the teaching and learning process.
6 The spread of pesantren across the country has made a substantial contribution to shaping a religious community identity and has become an essential base for preserving Islamic values.
Initially, pesantren were always led by men.
however, over time, women have begun to assume leadership roles within these institutions.
8 The emergence of pesantren led by women in South Sulawesi has sparked debate, as the region is characterized by a strong patriarchal culture.
South Sulawesi has a history of several major pesantren initiated by women, even though the local community remains bound by patriarchal traditional values.
This creates tension between traditional values that endorse male leadership and the need to provide space for women in pesantren leadership.
In the context of South Sulawesi culture, bissu .
piritual figure.
9 play a crucial role within the patriarchal structure.
Bissu, who are not bound by a specific gender, symbolize women's roles in local culture.
Some studies indicate that the presence of bissu can positively influence women's positions in society,10 including in pesantren leadership.
11 However, to date, literature directly linking the figure of bissu with women's leadership in pesantren remains very limited, with many focusing more on gender equality aspects outside the pesantren Muhammad Irfan Helmy, et.
AuThe Understanding of Islamic Moderation (Wasaiyyah Al-Isla.
and the Hadiths on Inter-Religious Relations in the Javanese Pesantrens,Ay Indonesian Journal of Islam and Muslim Societies 11, no.
, p.
377Ae401.
Muhammad Irwansyah, et.
AuDeveloping of Character Science Teaching Tools Integrated with the Value of QurAoan for Junior High School Students,Ay Edubiotik : Jurnal Pendidikan.
Biologi Dan Terapan 6, no.
, p.
123Ae31.
Suwendi Suwendi, et.
AuRoles and Challenges of Pesantren Intellectual Networks,Ay Jurnal Ilmiah Islam Futura 24, no.
, p.
Meriatul Kibtiyah.
AuPemikiran Azyumardi Azra Tentang Modernisasi Pendidikan Pesantren,Ay Contemplate: Jurnal Studi-Studi Keislaman 3, 1 .
, p.
43Ae67.
Muhammad Zuhdi.
AuChallenging Moderate Muslims: IndonesiaAos Muslim Schools in the Midst of Religious Conservatism,Ay Religions 9, no.
Petsy Jessy Ismoyo.
AuDecolonizing Gender Identities in Indonesia: A Study of Bissu Aothe Trans-Religious LeaderAo in Bugis People,Ay Paradigma: Jurnal Kajian Budaya 10, no.
, p.
Alfian Rokhmansyah, et.
AuCalabai Dan Bissu Suku Bugis: Representasi Gender Dalam Novel Calabai Karya Pepi Al-Bayqunie,Ay CaLLs 4 .
, p.
89Ae102.
Suciati Pratiwi.
AuMaddewata As ThePerforming Art of Bissu Oral Tradition In Bugis Soppeng Society,Ay Jurnal Aksara 3 .
, p.
300Ae319.
Elmira Akhmetova, et.
AuThe Concepts of Statehood and the Ideal Ruler in the Golden Horde Literature: The Husraw and Shirin of Qutb,Ay Journal of Islamic Thought and Civilization 12, no.
, p.
1Ae13.
Petsy Jessy Ismoyo, et.
AuAoSeeking Allataala in Everyday LifeAo: Understanding Queer Spiritual Space of Bissu Community in Indonesia,Ay International Journal of Multicultural and Multireligious Understanding 10, no.
, p.
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Women's leadership in pesantren in South Sulawesi has been a rarely discussed topic in literature examining the figure of bissu.
Although bissu is considered to have a strong social influence, no in-depth studies have linked the influence of bissu with opportunities for women to lead in pesantren.
Many studies focus solely on analyses of patriarchy or women's studies in the public sphere, while the unique role of bissu in paving the way for women's involvement in pesantren leadership has yet to be comprehensively researched.
This study aims to uncover the societal stigma in South Sulawesi concerning the roles of Islam and local culture in providing opportunities for women in pesantren through the analysis of fiqh siyAsah.
13 Additionally, this research seeks to demonstrate how interpretations of religious texts dominated by classical scholarsAo impact societal recognition of women's leadership.
This study also aims to identify the relationship between the figure of bissu and its influence on women's leadership in South Sulawesi pesantren, with the hope of clarifying the social dynamics occurring in the region.
This topic is crucial to address, as the issue of women's leadership in pesantren, particularly in the context of a patriarchal culture like that of South Sulawesi, remains overlooked in academic discussions.
Opening avenues for women to participate in pesantren leadership can help realize gender equality within Islamic educational institutions.
Furthermore, examining the influence of bissu on women's positions in pesantren leadership can make significant contributions to efforts to reduce patriarchal influence and pave the way for greater women's participation in decision-making within pesantren.
This research employs a qualitative design with a fiqh siyAsah approach, focusing on an in-depth analysis of Islamic law concerning the social and cultural phenomena of womenAos leadership in Islamic boarding schools .
14 The research process begins with identifying relevant literature sources to provide a foundational framework for understanding the context of this study.
Primary data were obtained through interviews with seven informants from various community organizations, including the South Sulawesi Provincial MUI (Indonesian Council of Ulam.
, pesantren leadership, academics, and government representatives.
Data collection was conducted through literature studies encompassing various sources such as scholarly journals, books, and research reports.
Literature studies were chosen as the primary method due to their provision of diverse theoretical and empirical perspectives that support the discussion of the topic.
Relevant literature data were identified based on themes of womenAos leadership in Islam, patriarchal culture, and the influence of bissu figures within South Sulawesi Prawitra Thalib and Bagus Abrianto.
AuThe Comparative Study of Fiqh Siyasah With the General Principles of Good Government in Indonesia,Ay Arena Hukum 12, no.
, p.
215Ae Abdul Syatar, et al.
AuExamining Call for the Dissolution of Indonesian Ulema Council:
SiyAsah SyarAoyah Perspective,Ay JURIS (Jurnal Ilmiah Syaria.
22, no.
, p,199.
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Once the data were collected, all information was systematically organized to facilitate the analysis process within this study.
The data analysis technique used follows a content analysis approach, aiming to understand and interpret the meanings of the collected data.
Each piece of data obtained from the literature study was identified, classified, and analyzed based on its relevance to the research topic.
This analysis involved grouping information according to themes such as womenAos leadership, the role of bissu, and the dynamics of patriarchal culture in South Sulawesi.
This technique enables the researcher to uncover patterns and relationships between the existing themes and draw in-depth conclusions related to the research.
Patriarchal Culture and the Challenges of Women's Leadership in South Sulawesi The patriarchal culture in South Sulawesi significantly influences societal perceptions of womenAos leadership in pesantren.
Women's leadership is often viewed as a violation of long-standing social norms, leading to resistance from the surrounding community.
Data indicate that patriarchal culture remains strong,15 particularly within the social structure where men are considered more natural leaders than women.
Local cultural norms pose significant challenges for women aspiring to participate in leadership roles.
There exists a complex interplay between customary law,16 local cultural values, and Islamic law18 regarding womenAos roles in leadership within On one hand, customary law in South Sulawesi reinforces men's positions as primary leaders across various aspects of life, including in religious educational institutions.
However, there are interpretations of Islamic law that support women's participation in leadership, particularly in educational environments such as pesantren.
This divergence creates tension within the community, where women in leadership positions must navigate challenges posed by both legal systems.
The greatest challenge for women holding leadership roles in pesantren is the misalignment between customary law and Islamic law.
19 Female leaders often face social resistance, requiring them to not only prove their competence as Fatmawati.
Dinamisasi Fiqih Kepemimpinan Perempuan (Depok: Raja Grafindo Persada, 2.
Gerlov van Engelenhoven.
AuFrom Indigenous Customary Law to Diasporic Cultural Heritage: Reappropriations of Adat Throughout the History of Moluccan Postcolonial Migration,Ay International Journal for the Semiotics of Law 34, no.
, p.
695Ae721.
Acim et al.
AuExploring Cultural Diversity in Indonesia : Models .
Responses , and Multicultural Politics,Ay CANDIDATE: Jurnal Sains Politik 1, no.
, p.
35Ae55.
Rozihan Rozihan.
AuThe Construction of Islamic Law Benefit in the Perspective of Progressive Law,Ay Ulul Albab: Jurnal Studi Dan Penelitian Hukum Islam 4, no.
, p.
Arskal Salim.
Contemporary Islamic Law in Indonesia : Sharia and Legal Pluralism.
United Kingdom: Edinburgh University Press, 2015.
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leaders but also to negotiate their positions within a social order influenced by patriarchal norms.
The patriarchal culture obstructs full recognition of womenAos abilities, creating barriers for them to gain support from the pesantren community and beyond.
The presence of bissu figures in South Sulawesi also uniquely impacts societal perceptions of women's leadership.
20 Although bissu are not religious leaders within the Islamic context, their status as respected spiritual figures have opened avenues for women to assume important roles in society.
This indicates that there is potential for women to be recognized in leadership positions within pesantren by leveraging local values such as wisdom, courage, and equality championed by the bissu.
However, this influence remains limited and has yet to fully counteract the effects of patriarchal culture.
From a social perspective, changing perceptions of women's leadership in pesantren will require time and greater effort.
21 The deeply rooted patriarchal culture in South Sulawesi continues to be a primary obstacle to gender equality within the context of religious education.
Nevertheless, these findings also highlight the potential for change through increased awareness and advocacy for women's roles in pesantren leadership.
With the presence of bissu as alternative leadership models, there is an opportunity for society to become more accepting of women's roles in sectors previously dominated by men.
The acculturation between patriarchal culture and womenAos leadership in pesantren presents its own set of challenges.
The Role of Female Figures in Leading Pesantren in South Sulawesi Several prominent female figures in South Sulawesi have successfully taken on leadership roles within Islamic boarding schools .
, despite facing a strong patriarchal culture.
Figures such as Nyai Hajjah Ruminah.
Siti Khadijah, and Syarifah Hanum have emerged as central figures in advocating for Islamic education and women's empowerment.
Their leadership in pesantren is characterized by intellectual capability, courage, and contributions to the development of Islam.
Their success lies not only in managing the pesantren effectively but also in challenging social constraints that position women in subordinate roles.
These female leaders have adeptly combined Islamic values with their leadership, establishing Islam as a robust foundation for asserting their 22 Siti Khadijah, for example, established the Madrasah Diniyah Puteri Interview with Muhsin Mahfudz.
Religious Leaders and Professor of South Sulawesi.
Muhammad Saleh.
AuWomenAos Professional Career Through Al-QurAoanAos Perspectives,Ay Interdisciplinary Social Studies 1, no.
, p.
1133Ae1149.
Interview with Muammar Bakry.
Secretary General of MUI South Sulawesi Province and Leader of Pesantren of Multidimensi Al-Fakhriyah, 2024.
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in Makassar in 1915, pioneering education for women.
These female leaders have employed the principles of fiqh siyAsah to justify their roles in leadership, emphasizing justice, community welfare, and the importance of education for women as part of their responsibilities.
The success of women in leading pesantren in South Sulawesi can be attributed to their ability to navigate the patriarchal cultural structure.
These female figures adopt inclusive approaches, leveraging Islamic values such as justice .
dAla.
and equality .
usAwa.
to strengthen their positions.
23 As a result, they maintain their roles as leaders without directly opposing patriarchal instead, they demonstrate that women's leadership can align with Islamic Religious education plays a central role in establishing the legitimacy of female leadership in pesantren.
Women leaders such as Hj.
Nur Asiah Djafar and Hj.
Nurdiniah Datu Bandaro leverage their deep understanding of the Qur'an and Hadith to reinforce their authority.
They serve not only as administrative leaders but also as respected religious figures, utilizing their religious knowledge to build theological authority and trust within the pesantren community and society at 25 Hj.
Masni Nadjib, who founded the Al-Washliyah Islamic Boarding School in Makassar in 1954 and was the head of the pesantren until his death in 2003, is known as a scholar who has expertise in comprehending the Koran and is also active in social activities, such as assisting the poor and victims of natural Hj.
Masni has made significant contributions to the development of Islamic education in South Sulawesi during his tenure as leader.
Hj.
Arni Baso Mangunna, who founded the An-Najiyah Islamic Boarding School in Parepare City in 1997.
Besides being the leader of the pesantren.
Hj.
Arni is also involved in da'wah and Islamic studies in South Sulawesi, among other things.
Several other female boarding schools that still exist include:
Nyai Hj.
Ummi Hafilda Ali: Leader of the Makassar Darul Quran Islamic Boarding School.
Nyai Hj.
Sitti Syarifah Anwar: Leader of the An-Nisa Gowa Islamic Boarding School Nyai Hj.
Masrufah Syam: Leader of Al-Misbah Bone Islamic Boarding School.
Nyai Hj.
Aisyah Zahra Makkalu: Leader of the Annida Maros Islamic Boarding School.
Interview with AGH Najamuddin Safa, the Chairman of MUI of South Sulawesi Province 2024.
Alexander Niedermeier et al.
AuThe Acculturation of Islam and Customary Law: An Experience of Minangkabau.
Indonesia,Ay Qudus International Journal of Islamic Studies 8, no.
, p.
335Ae55 Interview with Chaerul Mundzir.
Academics and Lecturers of UIN Alauddin Makassar, 2024.
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Nyai Hj.
Rosmini Wahab: Leader of the Bina Insan Mandiri Sinjai Islamic Boarding School.
Nyai Hj.
Nurdinah Anwar: Leader of Al-Muqorrobin Pinrang Islamic Boarding School.
Nyai Hj.
Siti Qomariah: Leader of the Al-Hikmah Bulukumba Islamic Boarding School.
Nyai Hj.
Nurul Huda: Leader of Al-Falah Takalar Islamic Boarding School.
Nyai Hj.
Umm Kulsum: Leader of the Al-Islam Islamic Boarding School in Bulukumba.
Nyai Hj.
Nur Asma: Leader of Al-Hidayah Parepare Islamic Boarding School.
Nyai Hj.
Nuriyah Wahid: Leader of the Makassar Al-Azhar Islamic Boarding School.
Nyai Hj.
Lutfi Andriani: Leader of the As-Salam Pattallassang Islamic Boarding School.
Nyai Hj.
Siti Halimah Tanda: Leader of the As-Syafi'iyah Palopo Islamic Boarding School.
Nyai Hj.
Siti Mariam: Leader of Al-Ikhlas Jeneponto Islamic Boarding School.
Nyai Hj.
Nurul Aisyah: Leader of the Darul Aitam Sengkang Islamic Boarding School Based on data collected from a variety of sources regarding women's leadership in Islamic boarding institutions in South Sulawesi, the preceding provides support for women's participation in various aspects of life.
In South Sulawesi, the activities of female pesantren leaders are extremely diverse and dependent on each pesantren.
In South Sulawesi, however, female leaders of Islamic boarding schools play a crucial role in administering the pesantren and guiding the students.
They are responsible for preserving Islamic traditions and heritage, teaching the Koran, hadith, fiqh, interpretation, and other religious sciences, and creating educational and religious programs.
Although it was determined that the important role of women as pesantren leaders has not been fully recognized, because the pesantren they lead are still a small portion of a large pesantren or foundation led by males, the position of women as pesantren leaders remains significant.
Therefore, the highest level of policy remains in the control of men.
In addition, it was discovered that a number of pesantren that had been founded and established previously are no longer active and that there are still a number of women-led pesantren that have not been adequately documented.
In the context of transformational leadership theory, these female leaders in pesantren have acted as agents of social change.
26 They do not merely manage Interview with AGH Farid Wajedy.
Head of DDI Mangkoso Pesantren, 2024.
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the pesantren administratively.
they also inspire societal change by emphasizing the importance of inclusivity, equality, and justice.
For instance.
Nyai Hajjah Ruminah advocates for women's liberation through Islamic education, transforming not only the educational structure within pesantren but also societal perceptions of women's roles in religion and society.
Women's leadership in pesantren has significantly impacted women's empowerment in South Sulawesi.
Through inclusive and participatory leadership styles, they encourage women to actively engage in religious education and social life.
Pesantren led by female figures such as Hj.
Masni Nadjib and Hj.
Arni Baso Mangunna serve not only as centers of education but also as platforms for social empowerment for women.
This has led to a shift in societal perceptions regarding women's capacity to lead.
Nurhayati Rahman is a prominent female cultural figure who has researched Bugis-Makassar culture, including the phenomenon of Bissu: AuIn anthropology, the kinship systems in this world are divided into three categories:
nheritance and kinship through the maternal lin.
, patrilineal .
nheritance and kinship through the paternal lin.
, and bilateral .
system built on opportunity, negotiation, and competenc.
Scholars like Pelras and Mukhlis Paeni have noted that the kinship system in South Sulawesi is bilateral.
However, this highly democratic bilateral kinship system faced distortion when the Dutch arrived in South Sulawesi and imposed their legal rules.
Nevertheless, the courage of South Sulawesi women throughout history is unquestionable.
They have actively participated as leaders in the struggle against colonisers, as exemplified by the bravery of Opu Daeng Risaju.
Ay27 When discussing Bissu, it is noted that, in relation to gender roles, each has a distinct function.
28 South Sulawesi is unique in recognizing and having five different genders: male, female, calabai,29 calalai,30 and bissu.
Bissu does not identify as male, female, calabai, or calalai.
rather, they see themselves as "between," serving as a bridge between humans and deities.
Bissu is acknowledged as a separate gender, distinct from the other four.
However, when confronted with Islam.
Bissu is considered a transgression, as they were the shamans of the Bugis people before the advent of Islam.
Bissu served as intermediaries between humans and deities.
After the arrival of Islam, the approach was not one of outright rejection but of initial adaptation.
Interview with Nurhayati Rahman.
WomenAos Activist and Cultural Expert of South Sulawesi, 2024.
Mustaqim Pabbajah.
AuReligiusitas Dan Kepercayaan Orang Bugis-Makassar,Ay AlUlum 12, no.
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397Ae418.
Rokhmansyah.
Hanum, and Dahlan.
AuCalabai Dan Bissu Suku Bugis: Representasi Gender Dalam Novel Calabai Karya Pepi Al-Bayqunie.
Ay Sharyn Graham.
AuNegotiating Gender: CalalaiAo in Bugis Society,Ay Intersections:
Gender.
History and Culture in the Asian Context, no.
Interview with Rosmini Amin.
AuGender Leaders of South Sulawesi Province, 2024.
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In the context of female leadership in pesantren, it can be linked to the values of inclusivity reflected in local culture.
32 In Bugis culture.
Bissu has long been recognized as spiritual guardians and cultural mediators.
This indicates that non-conventional gender roles have been valued.
33 Women in pesantren can draw inspiration from the role of Bissu to construct a more robust and inclusive leadership space.
It underscores that, despite the dominance of patriarchal culture, there is a long history of local values that appreciate women's roles and gender These female figures have successfully solidified their leadership positions based on Islamic values such as justice and equality.
They emphasize that Islam does not restrict women from taking on leadership roles, provided it is done in accordance with the principles of Sharia.
In this regard, they employ the concept of justice .
dAla.
35 to support their role as leaders focused on community welfare and inclusive education.
In addition to emphasizing justice and equality, these female figures also leverage the principle of protection for women in Islam to reinforce their arguments.
They assert that women have the right to lead, if it benefits the community.
In this way, they have created new spaces for women to participate in Islamic educational institutions that were previously male dominated.
Fiqh siyAsah, which pertains to leadership and governance matters in Islam, also plays a crucial role in supporting female leadership in pesantren.
These female leaders utilize fiqh siyAsah to elucidate that woman can serve as leaders in Islamic educational institutions, provided they lead justly and contribute to the welfare of the community.
37 In this context, they successfully employ fiqh siyAsah to bolster their legitimacy as leaders within pesantren.
Furthermore, these female leaders have developed a leadership model based on the principles of consultation .
yrA) and public interest .
within fiqh siyAsah.
38 They prioritize collective participation and decisions that benefit all parties within the pesantren.
This leadership model not only affirms the Atun Wardatun and Bianca J Smith.
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Intervew with Wahyuddin Naro, the Chairman of the FKUB of South Sulawesi Province, 2024.
Interview with Aisyah Kara.
Gender Leaders of South Sulawesi Province, 2024.
Hani Sholihah.
AuUtilisation of Pawn Goods in Review of Islamic Law and Indonesian Civil Law,Ay Al-Afkar.
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importance of women's roles in Islam but also creates a more inclusive environment oriented towards the welfare of the pesantren community.
WomenAos Leadership in Pesantren: A Review of Fiqh SiyAsah Women in Islam possess the rights and potential to be leaders, including within pesantren.
Fiqh siyAsah, as a branch of Islamic law governing leadership and politics, does not explicitly restrict women from leadership positions.
Despite some views that limit women's roles due to traditional and cultural reasons, there is evidence that women with the requisite abilities and integrity can and should be given opportunities to lead, in accordance with the principles of equality in Islam.
Neither the QurAoan nor the hadith establishes strict gender-based limitations on leadership.
Verses such as Q.
al-Nisa/4:59 emphasize the importance of obedience to leaders without specifying gender criteria.
Scholars such as Sayyid Qutb40 and ThabathabaAoi41 also stress the significance of obedience to ulil amri as part of obedience to Allah and His Messenger.
42 This indicates that womenAos leadership is acceptable, provided they meet the qualifications and can fulfil leadership responsibilities fairly.
The marginalization of women in leadership is often based on the assumption that they are physically and emotionally weaker.
However, historical female figures, both in South Sulawesi and globally, have demonstrated that women possess strong leadership capabilities.
This challenges the notion that leadership is an exclusively male domain, especially in traditional and patriarchal The restrictions on womenAos roles in leadership are more a result of social and cultural constructs than absolute sharia provisions.
In other words, such limitations reflect evolving cultural and gender interpretations within society rather than explicit religious prohibitions.
Islam itself acknowledges the equality of men and women regarding potential and responsibility, evaluating individuals solely on the quality of their piety.
The perspective of fiqh siyAsah on women's leadership must be understood within the context of social transformation.
43 Fiqh siyAsah allows for women's participation in the public sector, including political and educational Umar Bensheikh.
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leadership, if they possess the necessary qualifications.
This aligns with Islamic principles emphasising justice, equality, and moral responsibility, as reflected in the concept of maqAsid al-sharAoah.
Within the framework of fiqh siyAsah, women's leadership can be viewed as a fundamental right bestowed by Allah upon all individuals, irrespective of gender.
Islam does not explicitly prohibit women from leading, and interpretations that restrict women to such positions often reflect cultural biases rather than a strong sharia foundation.
Therefore, gender equality in leadership should be recognized as part of the effort to achieve the social justice mandated by sharia.
Fiqh siyAsah also emphasizes the importance of justice in leadership.
This can be observed in the concept of social justice, which obliges leaders, whether male or female, to act justly and wisely.
Justice is one of the principal tenets of Islam that must be implemented in all aspects of life, including Thus, competent, and just women should be given equal opportunities to lead.
Upon further analysis, womenAos leadership in educational environments such as pesantren can also be seen as an implementation of the objectives of maqAsid al-sharAoah,46 which aim to preserve intellect, religion, life, lineage, and Pesantren serve as educational institutions that play a crucial role in developing knowledge and morality, thereby positioning womenAos leadership here as essential in upholding and advancing these sharia objectives.
When viewed through the lens of fiqh siyAsah,47 women's roles in political leadership are also significant as instruments of democracy and accountability.
WomenAos participation in political leadership strengthens democratic principles that prioritize representation, equal voice, and transparency in decision-making.
This is consistent with Islamic teachings that underscore the importance of syra .
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Women can also be regarded as agents of social transformation within the perspective of fiqh siyAsah.
49 Their participation in leadership not only fulfills the formal aspects of justice but also aids in changing gender stereotypes and advocating for more inclusive public policies.
Thus, women's leadership in Islam is not only permissible from a sharia standpoint but is also a vital strategy for achieving social progress and justice.
Fiqh siyAsah creates space for women to lead because leadership in Islam is determined not by gender but by competence and moral qualifications.
Leadership acknowledged by fiqh siyAsah aims to achieve public interest .
50 Therefore, competent women with appropriate qualifications should be considered deserving of leadership roles in various fields, including education and politics.
In the context of South Sulawesi, history demonstrates that women have played significant leadership roles.
Figures such as We Tenriukke and Andi Tunru exemplify women who have led with wisdom and courage.
This illustrates that womenAos leadership capabilities are not only recognized in local traditions but can also be seen as part of a broader Islamic heritage, where womenAos leadership is supported by principles of justice and public interest.
The strong leadership role of women in South Sulawesi aligns with the fiqh siyAsah view that women can lead across various sectors, provided they possess the requisite capacity.
In local cultural contexts, womenAos roles are often determined by local wisdom and cultural values, which in some instances can reinforce their public roles.
However, obstacles to womenAos leadership persist, particularly from perspectives that regard women as incapable of leading decisively or effectively.
This presents a major challenge in advocating for gender equality in leadership, and fiqh siyAsah can play a role in addressing these challenges by emphasizing the importance of competence, integrity, and justice in leadership, without distinguishing by gender.
In conclusion, womenAos leadership within pesantren and the public sector aligns with the fundamental principles of fiqh siyAsah that emphasize justice, equality, and public interest.
Through the application of these principles, women have the same rights and obligations as men in assuming leadership roles, thus making significant contributions towards creating a just and inclusive society.
Conclusion This study demonstrates that women in South Sulawesi have begun to take on leadership roles within pesantren, albeit within a limited scope.
This female leadership reflects the potential for women to be actively involved in the Satria Hibatal Azizy.
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development of religious education.
However, the influence of a strong patriarchal cultural structure continues to constrain women's roles in high-level decision-making within pesantren, where men still dominate key positions.
Additionally, the presence of bissu, who are accepted by society in their ceremonial roles, also affects the communityAos acceptance of women in leadership positions within religious education settings.
The leadership of women in pesantren and in the public sector aligns with the fundamental principles of fiqh siyAsah, which emphasize justice, equality, and the public good.
By applying these principles, women have the same rights and responsibilities as men in leadership roles, enabling them to make significant contributions to the creation of a just and inclusive society.
One of the key strengths of this research lies in its comprehensive analysis of the interactions between local culture and the roles of women in pesantren.
This study successfully highlights how the presence of bissu, regarded as possessing special spirituality, plays a crucial role in paving the way for the acceptance of women in leadership positions.
By linking the existence of bissu with the cultural characteristics of the Bugis-Makassar, the research offers a new perspective that enriches the discussion on the role of women within the patriarchal culture of South Sulawesi.
However, this research has not fully explored the direct influence of bissu figures on structural changes within pesantren, particularly in policymaking.
Furthermore, although the roles of women in pesantren have been analyzed, the study has not thoroughly examined other factors, such as education or social reform, that may also affect female leadership in this region.
Further studies are needed to explore the interactions between culture, religion, and female leadership within the context of pesantren in South Sulawesi.
References