THE PRINCIPLES OF EDUCATIONAL ADMINISTRATION: THEIR ISLAMIC ETlllCAL DIMENSION AND IMPLlCA TIONS
FOR HUMAN RESOURCE DEVELOPMENT
BY ALI SALIM KHALFAN
A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREME~~SFORTHEDEGREEOFMASTEROF
EDUCATION
KULLIY AH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
FEBRUARY, 1999
ABSTRACT
The mam object1ve of this study 1s to draw up Islamic ethical pnnciples of educat10nal
admmistration from the Qur'an and the Prophet's Traditions (As Sunnah) and the
Islamic legacy, especially those related to admirustrative practices. It aims at prov1dmg
awareness of [slam1c ethics in educational admmistratton and encouragmg moral
practices withm educat10nal mstitut10ns in order to improve educat10nal leadership and
human resource development.
The study employed an analytical qualitative method as its major methodology
Documentary analysis of the primary sources was conducted to explore and scrutinise
some Islamic ethical principles of educational administration and to analyse their
practical application in education and human resource development.
The study argued that the incorporation of Islamic ethics within educational
adrmrustrat1on is necessary to enhance the effectiveness of an educational system and
proper conduct of students and teacher trainees. It argued that the success of an
educational process depends on the degree of ethical practices found m the mstitut10n
with co-operation of teachers, parents, and the community at large. It reinforces the
behef that Islamic ethics and moral values could be instilled into students through
religious teachings, courses on ethics, and practically by takmg teachers and parents as
the role models
ii
The study identified several ethical values and qualities of educational leadership. These
include sincerity, trustworthiness, self-discipline, justice, diligence, teamwork spirit,
perseverance, and loyalty to the organization, self-accountability, and commitment
towards duty and responsibility. The study argued that Islamic principles of
administrative practices are built upon Divine guidance. lt identified some principles
that have direct implications on educational administration and the achievement of
educational goals. These are obedience to Allah, His messenger, and the authority,
effective planning, mutual consultation (shura), effective communication, interpersonal
relations, delegation of power and authority and cooperation towards a common pursuit
of improving the educational process.
The study argued that knowledge and ethics are vital to the success of educational
process, human resource development, and the stability of educational institutions.
Ethics encourages administrators to place a right person in the right job in order to do
justice and to ensure maximum achievement. It also safeguards employees from job
stresses, apprehensions and uncertainties, and enhances employee's work performance.
The research recommends among others, that educational administrators, authorities,
teachers and parents should set good examples of ethical conduct and moral behaviour
for children to emulate.
iii
~y._,.:.11 o).)~ y"'),..,.,.,'j\ 9".>\.:.:-~I l.5.)y\ ~~ y L\J..u\ o..Ll ~ )I J_u,\ Jl
L..S', ~).)'}\ 0L JWL: ~ ~ G, _,...a.;,:-J ~"'j._...,'jl 01_,.:.11_, u1_, 0T__,;J1 :./
,.f)l_;,:. ~\ L }.f ~ J , ~y._,.:.11 o_;b'j\ J y"'j._...,'j\ J".)\.:.:. ~l: ~ J.:i~I Jl '-'..U
. ~~I .:i )}.I 9) J ~y._,.:.11 o.:i~I ~ J=,,-1 if ~y._,.:.11 ..:..,L.-., _,j.l J ~WI
__;i~ J ~ ~~I w ,~Li ~_)£ ~ _,JI ~\ LIJ..ul ~~\
L..:y...,JI o).:l'jl ~ y"'j._...,'jl 9".>\.:.:-~I 0 .:iyl ~ '-~J '-'L..:..5:} 3..)_,~1 .J.)L.,d.\
-~~\ .))}.I 9)) ~_,.:.II ~I.J...:.,, J ~I l.£~1~1 ~J
i..?.JJ~ ~y._,.:.11 o).)'j\ J y"'),..,.,.,'jl J".>\..:,,:-~I JL,.:..:il JI y- LI.J..ul ~ J..il_,
CU 0i_, ,0:---u )..v J ~ ~.ill_, l;...-yGI .:J _,L ~ J I..? y._,.:.\\ il.,k.J\ a..)Gt..J
U:.----" .JJ.11 0Y. 0 J\,.:}l: :L........ jll ~ 9".>\.:.:-~\ L .JW\ <.5..v ~ ~ _p.. ~y._,.:.11 ~\
.~\9 ;;).~ ~\ ~\) .. L:':ilJ
J 1,.;r"~ JI~;::.( ~WI ~1_, y"'y.....,'j\ J".>\..:,,:-~\ J~ .)~:}\ ~x L\)..u\ o..0. Jl
Si~: s:. L: ~\J ~ _)J.11 :,lil:J 9".>\.:.:-~\ ~1y.-11_, ~..ul v ).J..u\ J".>\..:,,:- :./ l;...-yG\ 1,.;r" ~
~y._;JI o.)~\ ,.:.J\. . .i...:,J y"'),..,.,.,'j\ 9".)\.:.:.~I ~\if\.)~ LI.J..ul ~ w -~ '5~
CJ ..r--1 ~I J, .:i 4---,:;,:-:} I J, 4.11. .. 1 . ..JI y '-_Ll\ ~ J , W ~ ;; )-L-h-1 J , '-..,:, ".>\..:,,:-'j I 4-:-.o
'-;-->-"\}~ i~~ ¥l: ,.\j}\J, '-_Lll ~l..s!J ,:.4!:2·4U .. ';'_,JI_, ,;;_r.l.!11_, ,~UI
~ ~.Jb'jl c..,L., ) • .......U y"'),..,.,.,)'1 t_s.:iyl JI LI.J..ul u ~j w .a.) ..f-11 µ J
~ J ~y._;JI o.Jb)'I ~ _.,.;,~ ~i.; U. Ji 0 .)y\ '-~ ~ J, ~'jl ~ _pl J,;,
,JLu\l 6 ),~\) , .r-4~\ J}J J y _;J 11 ~l..b ~ , ~y._;JI '-'\~~\ ~
J J L.it.::.il J , ...,..;J,._,,_l __ l\ ~ ~ J , ~\ u u")\.JI J , a..)Gt..JI J:, J La;~ I J , '5 .J _,..:JI J
.~ -\\ ~\ . . - .\ .:J - "I\ '-'_\.l,I .. :_ -\ -Yr - ~ ~ ~
iv
~; J -~~_)I ~\ C. W J~~ Jly4I Jj\.;,.. ~IJ ~I .Ji Lly.1.ll oJS'f ..liJ
~ ~).))11 ~ tl.oWI J")l,:. ~I Jl .a_Q_l~I oL..... j,LI tr J) -~?I .) )}I
j,oL5JI ~I Jl-::, J JJ.,JI ~ul j.:,,-i if ~Lll J\5:ll .J ~Lll 1.-~I ~ J
L-.S-' .~L:JIJ ._;.wlJ .)Lp. )11 olb J if~ }I ~ ~U~ ~\.;... Jt _/' J .Jl~SU
.~_,11 r .. bi ~ ~i
V
A.PPROV AL PAGE
I certify that I have supervised and read this study and that in my opinion it confonns to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis for the degree of Master of Education.
Ahmad .MH. Hassoubah Supervisor Date: _ __ L,f-_Z ;:Lil.9-
l certify that l have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis for the degree of Master of Education.
~ -Rosnani Hashim
;x:rem:ne_~Cj_J_2=:J1.~---
This thesis was submitted to the Department of Education and is accepted in partial fulfilment of the requirements for the degree of Master of Education,
~ -Rosnani Hashim Head of Department of Education Date: ••.. • -Ji/"i:./.'U---------------
This thesis was submitted to the Kulliyyah oflslamic Revealed Knowledge and Human Sciences and is accepted in partial fulfilment of the requirements for the degree of Master of Education.
vi
DECLARATION
l hereby declare that this thesis is the result of my own investigations, except where otherwise stated. Other sources are acknowledged by proper citations giving explicit references and a bibliography is appended.
Signature: ~r---....... . Date: /f/2-:/.Yt ............... .
vii
This thesis is dedicated to my beloved parents for their encouragement and sacrifices to ensure that I succeed in
all my endeavours.
ACKNOWLEDGEMENTS
I am very grateful to Allah (SWT) Who has given me the strength and courage to
complete this study. Peace be upon His Messenger who has inspired the world with
true knowledge, exalted manners and exemplary conduct.
r wish to acknowledge with profound gratitude the invaluable guidance and moral
support given to me by Dr. Ahmad M. Hassoubah as a supervisor and as a father.
I owe him an enormous debt for bis painstaking help, guidance and constructive
criticism. I also wish to record my eternal gratitude to Associate Professor Dr.
Rosnani Hashim, the second reader of this thesis. Despite her hectic schedule, she
has accepted the task to scrutinise this thesis with patience and precision. Her
guidance, invaluable advice and comments shaped the thesis into its final form.
I am equally grateful to Dr. Zaleha Izhab whose earlier guidance opened my mind to
the understanding of the crux of the problem and the importance of this study. I also
wish to record my appreciation to Dr. Muhammad El Mahdi of the Department of
Usul al Din, and Brs: Abdullah Seif, Moh' d Sulaiman, Sinani Ali, Alfi.an Kuchit,
Mohammed Haij Abbas and Zainurin bin Abdul Rahman for going through the
manuscripts and providing valuable suggestions on its improvement.
Finally, I would like to express my thanks to my advisor Dr. Ratnawati Mohd Asraf,
the Master of Education Co-ordinator and the staff of the Department of Education
for their support. Last but not least, may Allah b1ess the International Islamic
University Malaysia and all those who have given me the moral support and
encouragement to ensure the completion of this study.
X
TABLE OF CONTENTS
English Abstract.. ................................................................................. ii Arabic Abstract.. .................................................................................... iv Approval Page ....................................................................................... vi Declaration. . .. .. . . . . . . .. . . . . . . .. . .. . . .. .. . . .. . . . .. . .. . . . . . . . . ................................. vii Acknowledgements ................................................................................. x
CHAPTER 1: INTRODUCTION .................................................... ......... 1 Background of the study... .. .. .. .. . .. .. . . .. .. . . .. .. . . .. .. . . .. .. . . .. .. . . .. .. . . .. .. . . .. .. ....... I
Theoretical Framework. ..................................................................... 8 Statement of the Problem............................................................. . ...... 11 Previous Studies ................................................................................ 13 Significance of the Study .................................................................... 21 Research Methodology ...................................................................... 23
Procedures of Documentary Analysis ................................................. 25 Chapters' Outline ................................................................................ 25
CHAPTER 2: THE RELATIONSHIP BETWEEN ISLAMIC ETIDCS AND EDUCATION IN ISLAM ...................................................... .27
The Islamic Value System .................................................................. .27 Definitions of Ethics and Akhlaq ....................................................... .30
Ethics and Its Place in Islam .................................................................. 38 The Relationship between Ethics and Religion in Islam ............................... 44 The Relationship between Ethics and Education in Islam .............................. 48 An Islamic View on Child's Moral Development. ....................................... 59 Conclusion ..................................................................................... 64
CHAPTER 3 : PRINCIPLES OF EDUCATIONAL ADMINISTRATION IN ISLAM ................................................................................. ....... 66
Theories of Contemporary Management Thought. ..................................... 66 Scientific Management Theory ....................................................... 67 Human Relations Theory ............................................................ 69 Open System Theory... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ...... 70 Human Resource Development. ..................................................... 71
Definitions and the Importance of Educational Administration ........................ 72 Functions of Educational Institutions............................................... . ...... 74 Aims of Educational Administration in Islam .. . .. . .. . .. . . . . . . . . . .. . . . . . . . . . . . . . . . .. ..... 77 Development of Educational Administration in Islam .................................. 80
The Ground Concepts of Educational Administration in Islam ................. 84 The Prophet's Style of Educational Administration ...................................... 86 The Principles of Educational Administration in Islam ................................. 88
Obedience and Loyalty to Authority ............................................... 89 Shura .................................................................................... 89 Specification of Duties and Qualities of Employees ............................. 91 Delegation of Power and Authority in Islam ..................................... 92
XI
The Encouragement of Teamwork and Co-operation .......... ... .. ..... ..... .. . 94 Effective Communication ... ......... ...... ... .... .. ... ...... ... ... ...... ........ ... . 96 Good Human Relations ... ... ..... .... ... ... ....... .. ..... . .. . ... .. .. .. ... ... .. .. ... . 98
Implications of Human Relations for Educational Administration ...... ... ... ... ... 100 Conclusion ..... ... ........ ... ........ ... ... ... ... .... .. ... .. .... .... ....... ... . ... ..... ...... 101
CHAPTER 4 : ISLA.MIC ETHJCALPRINCIPLES OF EDUCATIONAL ADMIN1STRATION .. .. .. . ... .. . . .. .... ........... . ... .... .. . .... 103
Islamic Ethical Principle of Human Conducts and Behaviour.. . . .. ... .. . .. .. . ..... I 03 The Principles of Purification of the Soul. ..... ... .. ....... ... ... ... ... ... . .... .. !04 Ethics and Faith... .. ... .. . ... ... .. . ... ... .. . ... .... . .. ... . .. .... .. ... .... ...... 105 The Principle of Moral Judgement. ... .. ...... ..... ..... ..... .. . .. . ...... , .. . .... .. 106 The Principle of Justice ... .. . ... ... ... ... .. . ......... .. . ... ... .... ........ .... . .. . 107 The Principle of Equality ... ... ... .... .... .... ...... .... .. .. ..... .. ... ... .......... ... 108 The Principle of Ethics for Social Order... ... ... ... ...... ......... ....... . . . .. 108 The Principle of Moderation. .. .. . . . . . . . . . . . . . . . . . . . . . . . . . .. . . .. .. . ... . . .. .. ... . ... .. l 09 The Principle of Humanity... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . .. . . . • . ..... I I I
Islamic Ethical Principles of Organisational Settings ...... ... ... ... . .. . .. ... ... .... . ... 111 The Principle of Obedience to Authority... . .. .. . . .. ... . . . .. . . . . .. . . .. .. . . . . ..... 112 The Principle of Shura (Mutual Consultation) ... ...... ............ ... .. . ......... 113 The Principle of Encouragement of Benefit for Others ... ... ... ... .............. 113 The Principle of Recording Facts and Preservation of Data ... .. . . .. ..... ... ... 114 The Principle of Accountability .... .. .. . ...... ... ... ....... ... ..... .... .. ..... .. ... 115 The Principle of Excellence ... ... ... ... . .. ... ... ...... ... ...... . ........ ... .. . .. .... 115 The Principle of Trust .. . ..... ... . ... ..... . ... ...... .... .. ... ........... . ... ... ....... 116 The Principle of Caring ... ... ... ... ....... .. .. . ... . ........ ... ... ..... . ... ..... .. .... l l 7 The Principle of Punishment and Reward ... .... .... . ......... ......... ...... .. .... J 17 The Principle of Effectiveness and Competence ... .. .... ... ...... .. . ... ...... .. 118
The Principles oflslamic Ethics in the Educational Profession . . . . . . . . . . . . . . . . . .. ... 119 The Principle of Public Trust ...... ... . .. ..... ... ... ... ... ...... .. . ...... . ... ....... 120 Education as a Rigbt and Responsibility ... .. ... ... .. .... . ... ... ... ..... ...... ...... 121 The Principle of accessibility to Education .... .. ... . .... . .. . ... .. .... ....... ... ... 121 Parents' Responsibility towards their children's education ...... . ... .. ........ 122 The Principle of Holistic Development ... .. . .. .... ... .. . ... ... ... ... ... ... .. ... .... 123 The Principle of Instilling adab ...... ... ... ... ... ... .. . . .. .. ... .. ... .. . ... ... ... ... 124 Education for Individual and Social Development ... ... .... .. ... .. . ...... . ...... 124 Education and Moral Responsibility.... .. . . ... ... .... ......... ... .... .. . 126 Education and Duties towards Parents and Kinsmen ......... .... ............... 126
Conclusion ... ... ... ... ... ... ... ... .. ... ... ... ............ ... ... ... ...... ... .... .. ... ... ... .... 127
CB.APTER 5: THE ETIDCAL lMPLICA TIO NS FOR HUMAN RESOURCE DEVELOPMENT . ... ... ... ... .... .. ... ...... .... .. ... .. ... ... .. .... ... .... 128
Ethical Dimensions of Human Resources Development.. . .... .. ... ... ... ... .... ...... 129 Human Resource Development ..... . ....... .. ... .. ..... .. ... .. . ... ... ... ...... .. ....... ... 131 Education and Human Resource Development.. .... ... .. .... ... ... ...... . .............. 133 The Relationship between Education, Ethics and Human Resource Development .. . .. ....... ......... ... ... ... ...... ... .. . ... ... .. .. ......... 138 Training and Human Resources Development ... ... .. . ... ... ..... . .. . ... ... ... ...... ... 141
)Cl)
Ethical Implications for Training .......................................................... 142 Implication of Ethics for Selection and Recruitment ................................... 143 Conclusion ..................................................................................... 146
CHAPTER 6: SUMMARY, CONCLUSION AND RECOMMENDATIONS.............................................................. . ..... 147
Summary.......................................................................... . ..... 147 Conclusion .................................................................................... 152 Recommendations... . . . . . . . . . . . . .. . . . . . . . . . . . .. . . . . .. . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . ..... 154
BIBLIOGRAPHY ......................................................................... ...... 157
Xlll
Background of the Study
CHAPTER 1 INTRODUCTION
Ethics has been an enduring theme in the study of administration. Its consideration
pervades all aspects of the profession. Ethics entrusts administrators with the
obligation of maintaining the highest ethical standard which includes justice, integrity,
trustworthiness, compassion, loyalty, self discipline and many elements of objectivity
that help to resolve conflicts in the profession and human practices. Sound ethical and
moral principles if practised in administration can curb many vices, social maladies,
unethical behaviour and other malpractices. While these misdeeds and injustices
prevail through the world at present, it has been observed that the only possible
remedy for such evils is by anchoring the educational system and administration on
firm ethical principles and moral practices. This is consistent with the message in the
Qur' an, "We sent aforetime Our messengers with Clear Signs and We sent down with
them the Book and the Balance ( of Right and Wrong), that men may stand forth in
justice" (Surah Al Hadid, 57:25).
Islam has provided a very broad and solid foundation of ethical conduct and
principles of moral practices for all kinds of organisations and spheres of human
activities. As such, it is impossible to discuss responsibilities and duties without
talking about ethics and moral practice. The Qur'an states, "And We made them
leaders, guiding (men) by Our command and We inspired them to do good deeds, to
establish regular prayers, and to give ::akat and they constantly served Us (and US
only)" (Surah Al Anbiya', 21 :73). The imperative of ethics and mora] conduct applies
not only to the realm of human affairs but also to the establishment of a good
relationship between man and the environment, the preservation of nature and the
appropriate treaonent of animals. The Qur'an states, " But My Mercy extends to all
things. That (Mercy) 1 shall ordain for those who do right and pay =akat, and those
who believe in Our Signs" (Surab Al A'raf, 7:156).
The Prophet (s.a.w) said in a hadith1, "Once, a man was walking on a sunny day and
he was very thirsty. He found a well into which he went down and quenched his thirst.
When he came up he found a dog holding out its tongue because of thirst. He said to
himself, ' This dog is suffering from the same thing l have suffered.' He went down
into the well and brought some water with bis boors and gave it to the dog. Allah
thanked and forgave the man". The Prophet's companions inquired, "Are there
rewards for our doing good to quadrupeds?" Toe Prophet (s.a w) said, "Verily there
are heavenly rewards for any act of kindness to a live animal" (Narrated by Al
Bukhari, quoted by Al-Ghazali, 1996: 225). In an-Other instance, Abu Hurayrab quoted
the Prophet (saw) as saying in a hadith, ~ A woman was punished for a cat which she
tied till it died of hunger. She did not give the cat anytb.ing to eat nor did she set it at
liberty so that it might find some food on the earth" (Al Bukhari, Kitab Al Musaqat,
Hadith No. 379).
In Islam, ethics is considered as the backbone of faith. There is evidence from the
Qur' an that all heavenly religions were revealed to enhance ethics, moral practices
and the teachings of noble values of conduct known as Makarim Al-Akhlaq. This
covers the precepts of moral practices in all domains of life. It is pethaps due to this
1 Ha.dith is the synonym of the Sunnah. It refers to the Traditions of the Holy Prophet (saw) i.e. his sayings and deeds. The Prophet's Hadith (As Sunnah} had been compiled by Muslim scholars i.n several books. The six authentic books are those by Al Bukhari, Muslim. Al Tirmizi, Abu Dawud, lbn Majah, and Al Nasai'.
2
reason that the Prophet (s.a.w) said "I have been sent only for the purpose of
perfecting good morals" (Al-Muwatta cited in Al-Ghaz.ali, 1981 :1 ). The Qur'an
contains many ayat which strongly emphasise the importance of ethics and morality
and their implications on justice, integrity and stability in a Muslim society. These
implications are explicit in the stories of the Prophets Dauci, Musa, Sulayman (as.),
and others. From these Qur'anic illustrations, it is evident that the primary roles of
leaders and rulers are to enhance ethical conduct, implement justice, refrain from evil
and perpetuate good deeds.
Ethics and value systems govern every aspect of life and serve as a practical guide
with regard to the relationship between man and his Creator, his fel1ow men and the
environment. The Qur'an indicates that previous revelations, particularly the ones
revealed to Prophets Musa and Daud (AS), were primarily concerned with enhancing
ethical conduct in religious and worldly activities. Islamic ethics in administration
strengthen the bonds of solidarity, brotherhood, sympathy and love between leaders
and the led since it enjoins the leader to be just and righteous. In the Qur'an, it is
mentioned that, "O Daud, We did indeed make you a vicegerent on earth: so judge
you between man in truth (and justice): Nor follow you the lust (of your heart), for it
will mislead you from the path of Allah" (Surah Sad, 38:26).
The integration and assimilation of ethics into social activities, particularly in
administration, is one of the main goals of Islamic teachings that extend from the
Prophet's time to the present. The process is aimed at linking the principles of ethics
and morality with Islamic faith and belief in order to rectify a Muslim's conduct and
behaviour to the exalted standards of nobility and moral character.
3
Thus, from the Prophet's administrative style and his exercise of leadership in
Madinah, the researcher interprets Islamic administrative ethics as a body of
systematically applied principles pertaining to moral conduct, societal rules, religious
beliefs and the regulations of moral practice in a Muslim's life. These principles
outline a clear and concrete relationship between Islamic values and administration.
Islamic ethics could be defined as moral principles and universal values that are based
on the Islamic faith and belief that guide a Muslim's conduct in all domains of life.
Islamic administration manifests and enhances those values and ensures ethical
conduct for the welfare of mankind. Therefore, from the Islamic perspective, the
administrator must be a person who is capable of exhibiting and projecting ethics in
all administrative t.asks.
Leadership in Islam stresses the state of equilibrium between duties and obligations,
which implies a balance in physical strength, ethical behaviour and faith and
managerial skills. This is because a leader must understand that his position carries a
responsibility, obligation, and a trust for which he is accountable. He or she will be
rewarded for the good deeds and punished for bad deeds. The Prophet (s.a.w) denied
a position to Abu Dhar because he was not qualified due to his bodily conditions and
lack of physical strength. The Prophet (s.a w) said in a hadith that reads, "O Abu
Dhar! I consider you weak ( and as such you will not be able to discharge the heavy
duties of the office) and I like for you what I like for myself Do not desire authority
even over two persons, nor take up the guardianship of property of an orphan"
(Muslim, Kitabu la tatlub Al-Imara, Had.ith No. 1825). In another had.ith, Hazrat Abu
Dhar relates," I submitted to the Holy Prophet (s.a.w): Why do you not appoint me
4
as an administrator of some place? He (patting me on my shoulder) said, 'O Abu
Dhar! You are weak and office is a trust, and this may be the cause of humiliation
and sorrow on the Day of Judgement except in the case of person who takes up an
office with justification and fulfils its obligations" (lbid.Hadith No. 1826).
The ultimate aim of leadership in Islam is to establish a conducive and supporting
environment in which justice and ethical conduct can be practised on earth to
maximise the Islamic value system. The Qur'an affirms, "Before this We wrote in the
Psalms after the Message (given to Moses): "My servants, the righteous shall inherit
the earth" (Surah Al Anbiya' 21: 105).
The essence of Islamic educational philosophy is that education is aimed at
developing human potentials in all aspects: mental, physical, spiritual and moral.
Thus, the knowledge given to man is a form of trust to enable him to perform the role
as the vicegerent of Allah (S.W.T) on earth and it must eventually lead to the
recognition of Allah (S. W. T) as the Lord and Cherisher of the universe. According to
the Qur'an, only individuals with high ethical and moral conduct are qualified to be
ranked as the vicegerents of Allah on earth. The Qur' an affirms,
Allah has promised to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance ( of power), as He granted it to those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived) to one of security and peace (Surah Al Nur, 24: 55).
The nature of ethics to be practised in educational administration should be derived
from the principles and foundations stated in the Holy Qur'an and the Sunnah.
[slamic ethics as derived from Al-Qur'an and the Sunnah exhibit the pristine Islamic
5
faith whose beauty is explicit in the practical affairs of a Muslim's life. In the context
of educational administration, the following expression is related:
In the educational field, an ethical dimension of colleges and school administration takes different features. These include students-teacher relation, moral crafts and the transmission of socially useful know1edge. The ethical obligation of the teacher goes beyond that to force him take the responsibility of interpreting ideas and promoting skills of students in the context of intellectual equality and fairness. On top of that a teacher is a role model and therefore he must set the best example for his or her students (Bottery, 19%: 136).
Therefore, in the light of teachers' obligations toward learners in a broader ethical
perspective, educational institutions are seen as value cradles while teachers' tasks are
considered as the intellectual effort to enhance values and moral practice of students.
They, in turn, are expected to transfer these ethics and values to their respective
communities.
Educational administrators and teachers should practise ethics so as to create an
environment conducive for students to acquire principles of ethics in order to abide by
moral practices. Thus, educational administration has the responsibility to reconcile
the educational system with current global issues in education related to ethical
problems, moral decline, and academic crises. These issues have a negative impact on
education, and thus, impede its constructive role to a society.
Islamic educational administration has to establish a solid foundation of
administrative ethics from Islamic sources to exhibit the desired ethical dimensions, in
order to produce human beings of a desired character. It is believed that the teaching
of Islamic values will make one more committed towards performing moral practice
and handling leadership position with a sense of responsibility. The Qur'an states,
6
"Allah does command you to render back your Trusts to those to whom they are due,
and when you judge between man and man, that you judge with justice: Verily how
excellent is the teaching which He gives you! (Swab Al Nisa, 4:58). According to
Abusin (1986: 191), the word amana in this verse is translated as leadership and
responsibilities in public affairs. The Prophet (s.a. w) said in a baditb that,
When amanah [ the trust or moral responsibility or honesty and all the duties] which Allah has ordained] is lost, then wait for the Hour (Doomsday). The Bedouin said, "how will the trust be loSt O Messenger of Allah?" The Prophet (saw) said, "When the power or authority comes in the hands of unfit person then wait for the Hour {Doomsday} "(Mukh1asar Sahih Al Bukhari, 1994, Th.e Book of Knowledge, Hadith No. 54).
However, it is alarming and sad to see that many educational institutions today
including schools have failed to recognise the desired objectives of enhancing ethical
conducts. Instead, they sometimes appear to be contributing to the moral decline. This
situation has led to the accusation that "public schools have strayed from their mission
of academic excellence to the destructive course toward moral decay:"(Ronald, 1994:
7). The basis for this accusation could have been derived from the discrepancy
between institutional mission and societal expectations of education systems.
Contemporary writings discussing the state of American public schools show that
western societies have already realised the hazardous effects of lax ethical practises
and moral decline which are essentially the result of the irresponsibility and
negligence of every adult citizen. Stephen (1996:255-256), an Ameri.can educator at
the George Washington University, in his article "Dumping down Our Kids"
highlighted the negative effe<..1s of the lack of ethics and moral practices in the
American society and the destructive impact of Hollywood industry on moral
teaching and ethical conduct. The situation is so bad that it creates a gap between
7
schools and society because what is taught in schools is not practised in everyday
activities. Thus, ethics and morality are subtly destroyed through daily activities,
which overwhelmingly prioritise worldly concerns rather than spiritual upliftment. It
appears that ethics and moral practises are merely a kind of intellectual exercise and
academic activities confined to educated people and within the school perimeter.
Theoretical Framework
This study is based on the belief that the teachings oflslam provide perfect guidelines
and instructions for ethics and moral development. Akhlaq that is the plural of khuluq
refers to a collection of distinguished traits of character. Akhlaq is the disposition state
of the soul that induces a man to perfonn actions or determine certain activities
spontaneously without any difficulty or deliberation. In Miskawayh's, Tahdhib
(1968~ akhlaq is used to mean Islamic values, which are based on the Islamic creed
('aqidah), faith and belief
It is the researcher's belief that the Qur' an and the Sunnah present a perfect blueprint
that, if implemented, will lead to success in this world and the Hereafter. Islam from
the very beginning has been concerned with the ethical conduct (makarim al-akhlaq)
and moral practice (mahasin al 'amal). As such, it is impossible to discuss duties and
responsibilities in Islam without mentioning akh/aq, which constitutes the principles
of social foundation that enables man to live as an integral part in his society. Ethical
qualities such as patience, forgiveness, and replacing evil for good and kindness
constitute the purpose of conduct in life. The Qur'an states, "Hold to forgiveness,
command what is right~ but tum away from the ignorant" (Surah Al A'raf, 7: 199).
8
Based on the above, the researcher is of the opinion that the Qur'an and the Sunnah
provides basic foundations of ethics from which ethical principles of educational
administration can be derived. The Qur'an declares that Allah (SWT) bas promised
His servants who believe and perform righteous deeds that He will surely grant them
inheritance of power and He will establish them in authority (Surab Al Nur, 24:55).
Darazi (1985:iv), in quoting Mabraunch, the French philosopher said, "There is no
knowledge that is more linked with us than ethics because it teaches us our duties
towards God, kings, family and all that surround us".
The Qur'an and the Prophetic traditions integrate akh/aq into the entire structure of
1slamic society. Akhlaq induces a man to observe rules and regulations as it sets
limits for both leaders and followers. On the other band, it influences a Muslim with
basic qualities of exemplary behaviour. Akhlaq grants man with a direction of mind
in three precepts or codes of conduct namely (a) forgiveness of injuries, insults and
persecutions, (b) declaring and acting upon faith in dealing with friends and foes and
(c} disregarding and discarding ignorance. The Qur' an affirms the above fact in this
ayat "But indeed if any show patience and forgive, that would truly be an exercise of
courageous will and resolution in the conduct of affairs (Surab Al Shura, 42:43}.
Thus, Allah considers one a good person if he exercises high ethical and moral
practices such as patience, forgiveness and kindness, even if he or she is in a position
to take revenge on someone else. The Qur'an states, "Those who spend (freely),
whether in prosperity, or in adversity; who restrain anger, and pardon (all) men- For
Allah loves those who do good-And those who, having done something to be ashamed
of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness
9
for their sins " (Surah Ali 'Imran, 3: 134-35). Hence, ethics demands that faithful
Muslims replace evil with good, and anger with forgiveness and withhold themselves
from aoy behaviour that may lead to sabotage or destruction, calamity and disaster.
The Qur'an affirms, ''Nor can goodness and evil be equal. Repel (Evil) with what is
better; then will he between whom and you was hatred become as it were your friend
and intimate! And no one will be granted such goodness except those who exercise
patience and self-restraint-none but persons of the greatest good fortune (Surah Al
Fusilat 41 :34-35).
Ethics in administration is indispensable in order to maintain justice, equality,
trustwonbiness, cohesiveness, co-operation and stability in institutions and
organisations. Therefore, eth.ical conduct and moral practice are vital in any
organised group of people or between indi"viduals engaged in certain activities. Many
Qur'anic verses and Prophetic Traditions describe the role of ethics in establishing
effective administration and providing social stability. For instance, the Qur'an
addresses the importance of traits such as honesty, justice, trustworthiness,
knowledgability and responsibility as the basic foundations of a successful
administration. In the Qur'an, Yusuf (AS)said, "Set me over the storehouses of the
land: I will indeed guard them, as one that knows (their imponance)" (Surah Yusuf,
12:55). The understanding of Islamic ethics in administration must be wide and
comprehensive 10 encompass all aspects of academic and social life. As such, the
need for a formal study on Islamic ethics in educational administration arises out of
the increasing complexity of administrative tasks, cultural diversity and social
problems in an educational enterprise.
10
Statement of the Problem
Ethics is becoming a pivotal issue for practical decision-making in every field of
administration. In recent years, it has gained increasing attention in business, public
and educational administrations where ethical issues pervade all aspects of life
activities. "Ethical issues in education, pervade all aspects of life in schools, colleges
and universities" (Charles, 1996:5). In administration, '"ethics is so vital because it
curbs many vices associated with administrative problems which include bureaucracy,
arrogance, tyranny, injustice, corruption, fraud and many other chronic ailments in the
sphere of human activities" (Shaukat, 1975:7).
The major objective of Islamic ethics in education is to introduce Islamic principles
and rules derived from the Qur' an and the Sunnah to regulate human activities. The
study by Sultan (1992) that examined the effects of ethics in leadership behaviour in
educational administration proves that ethics determines the character of an ideal
personality that encourages academic excellence, the teaching of moral values and
intel1ectual activities to ensure the balanced growth of learners. Thus, the integration
of Islamic ethics into a contemporary educational system gives new directions and
meanings to educational administration. This implies that ethics not only play a
fundamental role in the development of Islamic administration but also in
implementing justice and equality in organisations and institutions.
In educational administration, ethics is important in providing proper guidance and
suitable treatment for students to facilitate the process of learning and appropriate
treatment for academic staff and ancillaries. In addition, ethics is also responsible in
determining the appropriate use of knowledge since an abuse of it can cause harm
11