Qur’anic-Based Educational Leadership: An Inquiry Into Surah Al-Fatihah

Published: 28-01-2021 The study of leadership has become an important part amid a multidimensional crisis and a decline in morality in various leadership settings; the significance of this leadership influences the organizational system's sustainability. Thus, this research study aims to build a portrait of Islamic education leadership as an ideal leadership model through the internalization of alFatihah's values. This study aims to unpack Islamic school leadership values and principles from al Fatihah verses as an ideal leadership model by internalizing al-Fatihah's values. The findings suggest a) Surah al Fatihah contains Islamic school leadership value derived from rabbaniyah value (monotheism) and Insaniyah value (relationship with others). b) changing Islamic school leadership paradigm from indoctrination to active participation. This study demonstrates that all Islamic education organizations should act by inspiring without indoctrination, awakening without hurting, and arousing without forcing


Introduction
The portrait of leadership essentially posits in an organization 1 , for instance, in the corporate world, influences the organization's sustainability. In essence, the issue of leadership has become an important study in the midst of declining morality since the last few decades. Qur'anic-Based Educational Leadership....

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Nadwa: Jurnal Pendidikan Islam leadership 6 , and Covrig and Thompson on spiritual leadership and authentic leadership 7 . However, the studies mainly focused on conceptual level. The study on spiritual and moral leadership has not addressed the technical skill level since moral, spiritual, and prophetic leadership models in the previous studies are unable to be explained practically.
Studying ideal leadership as a change in organizations, especially in the implementation of Islamic education today, is essential 8 .  Studies, 11.1 (2004), h. 67. 8 The letter al-Fatihah is the first letter in the Qur'an which consists of seven verses and is included in the letter makkiyyah. In various interpretations, it is called the letter al-Fatihah because it is located in the first order of 114 letters in the al-Qur'an. The scholars agree that this fully revealed letter is the essence of the entire contents of the Qur'an which is then detailed in the surahs that follow. Therefore, the letter al-Fatihah is in the first place The existence of Islamic education is demanded to play a dynamic role by looking for new formulations of leadership models, namely leadership typologies that have integrity between spirituality and intellectuality, as core values in building Islamic education leadership.
The internalization of spiritual __________ in the Qur'an, and contains major themes in the Qur'an such as; monotheism, faith, promises and good news, threats, warnings and worship, both habluminallah and habluminannas. Besides, the letter al-Fatihah has several names; Fatihatul, namely the opening book of the Koran; As Sab'ul Matsani, namely the seven that is repeated, when read at each raka'at in prayer; Ummul Kitab, covers several points in the Qur'an such as aqidah and worship. Meanwhile, according to al-Qurtubhi letter al-Fatihah the main al-Quran; al-matsani which is repeated, al-quranul 'azhim, namely the great Koran, asy-shifa, namely as an antidote and a medicine; arruqyah namely rukyah; al-principles as the foundation; al-waiyah namely comprehensive; alkaiyah which is perfect and al-fatihah is the opening. Abd al-Havy al-Farmawy, Metode Tafsir Maudhu'y;Suatu Pengantar, terj. Surya A.Jarman,(Bandung: PT. Raja Grafindo Persada, 1996) h. 12., Shihab, M. Quraish, Tafsir al-Misbah Pesan, Kesan, dan Keserasian al-Qur'an, (Jakarta: Lentera Hati, 2002 compassion, honesty, fair, kindness or amar ma'ruf nahi munkar, has a high concern, forgiving, and hard work.
The interpretation of the meaning in surah al-Fatihah, │ 281 Nadwa: Jurnal Pendidikan Islam is expected to enlighten, arouse, and give birth to ethical, social behavior in leadership. Therefore, the study of islamic education leadership based on al-Fatihah is believed to be able to give birth to performance productivity in the organizational environment, especially in Islamic education.
This view is explained in Edmonds' research that organizational change cannot be separated from the role and actions of a leader in making changes and breakthroughs in the organization so as to improve the performance and quality of Islamic education for the better. Therefore, leadership is a major factor that can determine the success or failure of a goal in an organizational system 10

Islamic Education Leadership Paradigm in Surat al-Fatihah
Theoretically, when the term leadership is juxtaposed with a value system or spirituality, it may be something that is considered an anomaly and causes complications that need not be debated 12  strengthen mechanisms in various fields of science, including in building islamic education leadership models. In this context, the portrait of islamic education leadership does not mean a typology of a leader who is not an intellectual.
In fact, it cannot be equated with esoteric instead of exoteric ones. However, the portrait of leadership in question seeks to give value and meaning to something that is outwardly towards batiniyah (spiritual) or give spirituality to all things that are considered profane 13  of human values, including; 1) kufr, munafiq, fasiq and shirk, all of these views are forces that can keep people away from spirituality and become all material beings (asfala safilin); 2) internal human potential in the form of; heretical thoughts (jahiliyah), a sick heart (qalbun marid), a dead heart without a conscience (qalbun mayyit), and a disgraceful soul (lust iiawwamah), all of these elements give birth to the behavior and actions of a leader and become servants to other than Allah, namely in the form of wealth and lust for power, 3) unethical individual social behavior, in the form of; arrogant (takabur), materialistic (hubb al-dunya), persecution (dlalim) and charity (say'iat), all of these elements will give rise to an ineffective organizational climate and culture, as a result of these values and turn a selfish leader 17 . common goals. Meanwhile, the portrait of islamic education leadership is understood as a change strategy to influence individuals' thinking and social behavior through an ethical approach based on the value system contained in te al-Fatihah.

__________
These values' internalization is expected to influence all individual actions by inspiring without indoctrination, awakening without hurting, arousing without coercion, and inviting without commanding 20 .
The portrait of leadership is a major factor in the progress of an Islamic education organization 21 . Therefore, it is the driving force to influence various social actions and behaviors of other individuals in the organization. Besides that, a leader is also required to

Internalization of al-Fatihah Values in Building Islamic Education Leadership
The dynamics of Islamic education leadership is a leadership model that requires change by internalizing al-Fatihah's values in the dynamics of his leadership. Habitualization of the intended values is understood as a process to clarify the rationality of each individual's thinking and is expected to inspire all his social actions and behavior by self-acknowledgment of his social actions and behavior.
The portrait of islamic education leadership emerges from a long journey. It is a leadership that is not built by vested interests but is a leading figure built through the inner beauty of spiritual human beings by internalizing al-Fatihah's values as the core belief of her leadership model. In addition, the typology of islamic education leadership must have self-resilience, uphold human relations in the organization, and have a vision  (ukhuwah) in various social life, while in the fifth verse it is not allowed to demean others, and feel we are better than on him. Attitude in the portrait of islamic education leadership is essential because it is the achievement of an organizational goal that basically cannot be separated from the work unity in various organizations, 2) compassion, in the second verse of al-Fatihah, it is understood that the value of compassion must be instilled in all His creatures, namely upholding human values by building cooperation in various aspects, 3) honesty, in al-Fatihah in the fourth verse, vocational attitude is the most important part. Therefore, this attitude can lead a person to pale leadership, 4) justice can be found in the fourth verse of al-Fatihah, that all individual behavior and actions must be justified. In this context, the role and behavior of islamic education leadership in various organizations are expected to uphold the value of justice, mutual respect and respect among individuals, even all their behavior and actions must be accountable, 5) amar ma'ruf nahi munkar, in the seventh verse of al-Fatihah it can be interpreted that a leader must have an attitude of mutual help, build cooperation (team work) between individuals to achieve common goals in the organization, by creating a climate and culture more productive performance and prevent various actions and bad behavior.
The internalization of these values is a strength for a leader to influence the behavior and actions of other individuals, 6) care, in the second verse of al-Fatihah, it can be understood that a leader must have a high concern by actualizing the values of love and responding to the various problems that are being faced under him, 7) forgiveness, this value can be explored in the third verse of al-Fatihah, in this case a leader must be forgiving of his subordinates.
Therefore, success or failure in various organizations is not solely the fault of its subordinates, but also part of the actions, behaviors, and policies of their leaders. Therefore, if these values can be applied in various organizations, it will create a good performance climate, and 8) hard work, in the fourth verse of al-Fatihah it means that a leader must be able to mobilize all his potential and thoughts so that it is expected to increase the productivity of performance in various organizations 42 . In this context, various interpretations of surah al-Fatihah's values are interpreted and interpreted as a value system that can influence and inspire all individual social actions and behavior, namely in the form of positive encouragement and as a means of purifying, purifying and awakening the true nature of humanity. Therefore, this value system is then used as social capital in building a leadership model. It is hoped that the significance of al-Fatihah's values can color the dynamics of the intended leadership. That is the portrait of leadership, basically, it can be a change by promoting and actualizing the value system in various organizations. In another dimension, the portrait of islamic education leadership is expected to have practical implications for Islamic education's institutional development.

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Nadwa: Jurnal Pendidikan Islam essence, leadership does not arise from external conditions and personal beauty (outer beauty of human being), but from its beauty and personality (inner beauty of spiritual human being) and makes this value a belief and basis in his leadership portrait 43 .
In addition, the internalization of the values of islamic education leadership is expected to give birth to individual actions and behavior to be more productive. This view is based on universal values that come from al-Fatihah, as a guide in building the intended leadership, as Bennis and Nanus in their research explained that action and the role of leadership can basically be determined by the form of attention, trust, and respect for other individuals, based on a previously built value system. The value system is believed to be a strong perspective to drive individual social behavior in leadership.
Therefore, the essence of leadership roles and actions is __________ 43 Zaini Mun'in, Tafsir Surat Al-Fatihah;Dari Naskah Tafsir Al-Qur ' an Bil Al Imla ' ,Terj. A. Rafiq Zainul Mu'in (Yogjakarta: Forstudia, 2004), h. 87. seen as the driving force that can control the organization to achieve a goal. The form of action and the role of islamic education leadership based on surah al-Fatihah, in principle, is aimed at influencing all individual actions in the organization by transmitting the value of al-Fatihah as energy capable of driving, demanding, and maintaining the activities of each individual in the management of Islamic education 44 .

Construction of al-Fatihah-Based Islamic Education Leadership Model
In this context, al- al-fatihah, as a manifestation of human perfection (ahsani taqwim), which has implications for the formation of individual social behavior and actions to be more effective and productive.
Besides that, the leadership of al-Fatihah-based Islamic education is a portrait of true leadership, he leads based on his conscience through the values approach in surah al-Fatihah. Thus, the leadership model is not a typology of leadership that seeks rank, position, power, and wealth alone, but leadership built from a good personality to seek Allah SWT's pleasure. In this context, Islamic education leadership based on surah al-Fatihah, is not built and influenced by external factors, but rather influenced by internal factors in a leader.
Thus, the portrait of the leadership of al-Fatihah-based Islamic education does not mean anti-intellectual leadership, because it is juxtaposed with a value system, but on the contrary, this value is a source of strength that can saturate rationality with the guidance of one's conscience or provide spirituality and purity for everything that is profane, so │ 297 Nadwa: Jurnal Pendidikan Islam that he can influence the behavior and actions of other people in the organization, by inspiring without indoctrinating, resuscitating without hurting, arousing without coercing and inviting without commanding, as this view was stated by Hoy and Miskel in their research that the source of transformational leadership is in the personal values and beliefs of leaders, Such is the importance of the value system, as the basis for the formation of leadership behavior 52 , so that it can influence all forms of social action of other individuals in various organizations, thus the existence of the above values is expected to be an energy change in building future Islamic education.

Conclusion
Based on the above discussion, the leadership of al- fairly, teaches kindness amar ma'ruf nahi munkar, has high concern, has a forgiving spirit and works hard. The two value systems above are then understood as social capital in building a portrait of Islamic education's leadership, through social construction theory (social construction of reality), through the dialectic between (externalization, objectivation and internalization).
In this context, through a process (externalization), namely the surah al-Fatihah can be interpreted through various approaches and interpretations according to social reality so that it can give birth to a value system, thus the value system above is then recognized as something that is objective (objectivation), namely in the form of energy. positive so that it can inspire, enlighten, awaken and influence various social actions and behaviors of individuals, the internalization of the values of al-Fatihah is then transmitted and becomes core belief and core values in the portrait of Islamic education leadership.
In this context, as an effort to build a portrait of leadership in Islamic education based on al-Fatihah, it can be done through several aspects, including; 1) transmitting the entire rabbani value system and human values into a leadership model, so that it can influence individual social behavior and become a culture of domination and control, 2) actualizing the value of al-Fatihah as a belief system in building Islamic educational leadership, 3) changing the leadership paradigm from indoctrination to participatory, critical, dynamic, innovative and transformative, 4) changing the leadership model from a theoretical approach to contextual, in accordance with organizational change, especially in Islamic education, 5) internalizing these values, as a source of positive strength and energy in self-development, so that it can become a moral role model for every individual in the organization, 6) build holy intentions or human qualities, and serve in carrying out their leadership duties, 7) develop a brotherly attitude by building cooperation, mutual understanding and synergy between individuals. leaders with their subordinates, 8) prioritizing social ethical behavior (akhlaqul karimah) in building Islamic education leadership.
Thus, the portrait of the leadership of al-Fatihah-based Islamic education is expected │ 299 Nadwa: Jurnal Pendidikan Islam to bring about significant changes in the implementation of Islamic education, even this leadership can be believed to be the pinnacle of all leadership models so far. The typology of leadership in Islamic education based on al-Fatihah, is different from leadership in general, because of that the essence of leadership prioritizes social ethics (akhlaqul karimah) in influencing various behaviors and actions of other individuals in the organization, by inspiring without indoctrinating, awakening without hurting, arouse without coercing and invite without commanding.
The practical level, this portrait of leadership is multidimensional, it is not only an organizational change, but also as a murabbi and prosperity (ta'mir) for its subordinates, besides that the leadership of Islamic education based on al-Fatihah is expected to be a leadership model. the most powerful, by building mutual trust, intimacy, cohesiveness, honesty and responsibility as a leader.