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

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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

© Copyright by Ali Salim Khalfan and the International Islamic Umvers1ty Malaysia

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).

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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

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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.

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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

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