J. Appl. Environ. Biol. Sci., 8(2)160-169, 2018 | ISSN: 2090-4274 |
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1Ph.D EducationScholar FacultyofSocialSciences, DepartmentofEducation, International IslamicUniversity, Islamabad 2Assistant Professor inEducation,FacultyofSocialSciences, DepartmentofEducation, InternationalIslamicUniversity(IIUI), Islamabad
Received: November 8, 2017 Accepted: January 3, 2018
This study was designed to investigate that how moral values were acquired by the university teachers in their life. What were the sources and factors that have catalyzed instilling of personal moral values in their life? This study involved the qualitative grounding of a list of sources that have inspired the participants to caught certain values in their life, finding similarities in personal experiences and induction of generalizations were the objectives of the study. The design of the study was qualitative phenomenology. The population was the teachers of university level in Islamabad and Rawalpindi. Theoretical sample wassnow balled. Semi-structured interview was the instrument of the study. Qualitativedata wasanalyzed bycontent analysis techniqueusing epistemologicalqualitative exploratory method. The results have shown a broad rangeof factors thathave acted as source of acquiring moral values. There were found some common sources that have affected moral orientation of many participants. The study was completedunder the umbrellaofIslamicworldviewofmoraldevelopmentasatheoreticallensofthestudy. KEYWORDS: Teachers of University Instilling of Moral Values, Qualitative Grounding, Phenomenology,
Epistemological Method, Factors Affecting Moral Orientation, Islamic World View, Moral
Development.
In principle Muslim societyis moral leader in the world (Gallani, 1995). [1] Its moralityshould set moral standards as a role model for other individuals and nations. The Muslims are raised for the people in the world with duty to order the people to do virtues and forbid the people to abstain from committing sin. It is the responsibility of Muslims to practice Islamic moral law in such a way so that their life becomes un-refutable witness of truthfulness of Islam. (Maududi, 2007). [2] Quran says about this dutyof Muslims: “You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah” (Quran,3:110). [3]
This role ofMuslims as a moral leader is mentioned in Quran in thesewords: “Thus, have We made you a
)maybe
a witness regarding you” (Quran, 2:143). [3] “Believers Be upright bearers of witness for Allah” (Quran, 5:8). [3] “And who is more unjust than the one who hides the testimonywhich Allah has entrusted to him?” (Quran, 2:140).
[3] But unfortunately, the present society of Muslims specially in Pakistan, is producing such individual moralities which are not better than that of non-believers. They can tell a lie, use dishonesty, exercise cruelty, deceive others, back off fromtheir commitments, earn bytheft and dacoityand indulge in all formsof immodesties and theaverage estimate of immoralities in Muslims is not less than that of anynon-Muslimnations (Maududi, 2013). [4] Laurence Brown (1944, as cited in Maududi, 2006) twits the Muslims and Muslim states on their moralityagainst the Islamic laws and says that theMuslims havemodified the Islamiclawsand have adopted legalstandardsofthe westeven in Muslim personal laws. He says that the Muslim’s concept that the source of law is the Allah, is disproved by the actionsofMuslims, anditwasjustapious fiction.
Nancy, Efinger and lacey (2003) [5] describes that the American society is facing severe moral problems of materialism, individualism and lack of civility. Thomas (2012) [6] claims abortion, pornography, terrorism, violation of human rights and povertyare theglobal moralissues. Tappan (1998) [7] concludes that theworld today is full of moral degeneration crisis, chaos and confusions. There are many studies which address the issue of moral development which can be classified as: The studies which discuss the factors of moral development using secular
Corresponding Author: Muhammad Rafiq, Ph.D. Scholar, Education Department of Education, Faculty of Social Sciences InternationalIslamicUniversity, Islamabad, Pakistan. Email: aua705@gmail.com
theoretical frame work e.g. Nancy, Efinger, and Lacey, 2003[5]; Greenleaf, 1977 [8]; Burn, 1978 [9]; Dalton and Petrie, 1997 [10];King, 1997[11];Roepke, 1995 [12]. Thesestudies claimthat themoraldevelopmentof apersonis positivelyinfluenced bymoral leadership,peer culture, parents, spiritualityand teachers. Thesestudiesare freefrom theeffectsofreligiousfaithand theconceptofhereafter.
A second set of studies examine the effect of religion on morality, Iqbal’s philosophy of moral values and comparison of modern Islamic theory of education and Western theory of moral education (e.g. Afifa, 2003 [13]; Javed, 2007 [14];Khurram,2007) [15].
There are very little studies which aim at exploring personal experiences of educationists about transformative and influential factors for moral development. This gap leads the researcher to conduct this study to explore influential factors for moral developmentof a person. There is a lack of knowledge about the determinants of moral developments of a person. This study contributes to the knowledge base by investigating the determinants of moral development of a person. This study is important for the teachers to plan how to make strategy for the moral developmentofthestudents.Thestudyprovidesknowledgebasefor the policymakersand educationists.
The purpose of this phenomenology study was to explore the sources of acquisition of moral values in the life of teachers at university level in Islamabad and Rawalpindi. The exploration of the sources of acquisition of moral values was defined, for this study, as an investigation of the personal experiences of the teachers to find answer to questionwhatwerefactorsor thing thatfacilitatethemtolearntheirmoralvalues.
REVIEWOFTHERELATED LITERATURE
Thetheoretical framework worksas aguiding lens(Creswell,2009)[16]for aresearch study. Itguides researcher to make decisions about selection of participants, question asked from the participants, data collection and analysis procedures(Creswell, 2009)[16]. Human behaviors are complex, multi facetand multidimensional(Woolfolk,2005 [17]; David, 2001) [18]. Among the human behaviors the studyof morality is even more difficult because it varies individualto individualsocietytosocietyandnation tonation.
The morality is a set of principles laid byreligion revealed byAllah through His Apostles called it the straightway
Thisstudyismeanttoexplorecausesofmoraltransformationof )(Gallani,1995)[1].
ِ
ّ
teachers of Universities. As a Muslim, the morality of the teachers must be viewed through theoretical Lens of Quran and Sunnah. Thus, this study will use Islamic philosophy of moral development revealed by Quran and Sunnah as the theoretical Lens of the study. The actual Islamic theory of moral development in the Quran and Sunnahcan benarrated as:
1. Moral development of individuals is the highest and first and foremost aim of Islam. Quran was revealed on
Directuson
ِ
۠
It isguidance to God-fearing
perfect themoralityofhuman (Malik, 2001)[19]. ThelastApostleofAllahsaidthatthebestamongbelieversis one who is the best in moral development (Bukhari,) [20] The importance of good manners in Islam can be to theStraightWay(Quran, 1:6)[3] andQuransays aboutitsmotto
)claimedthatthepurposeofHisprophethoodistomake
said:
There is nothing heavier than good character put in the scale of a believer on the Day of Resurrection (Abu Dawood, 42:4781).[21]
said:Byhisgoodcharacterabelieverwillattain
the degree of one who prays during the night and fasts during the day. (Abu Dawood, 42:4780).[22]Narrated
)said:IguaranteedahouseinthesurroundingsofParadiseforamanwhoavoids
quarrelling even if he waswere in theright, ahouse in the middleofParadise for a man who avoids lying even if he was were joking, and a house in the upper part of Paradise for a man who made his character good (Abu Dawood, 42:4782)[22].
2. Man has built-in ability or schema to distinguish between moral good and moral evil. Quran say about this
and imbued itwith(theconsciousnessof) itseviland itspiety(Quran, 91:8).[3]
schema:
J. Appl. Environ. Biol. Sci.,8(2)160-169, 2018
and did We not show him the two highroads (ofgood and evil)? (Quran, 90:10). [3] Surely, we showed him the RightPath, regardless ofwhether he choosesto bethankful or unthankful(to his Lord) (Quran,
According to Maududi (2013) [4], Qutab (1997) [23] and Ibne Kaseer (2006) [24] theseverses ofQuran preach following moralprinciples:
Allah has placed conscience in man which act as a moral discriminator. It is highlysensitive in judging what is morally good and what is morally evil. It warns a person every time he is about to commit an evil. The conscience of man can be soothed to be silent and insensitive by continued suppression. In this condition, it becomespro-evil i.e. itshows peaceful co-existencewith evildeeds however it cannotbe destroyed completely byanymean. It can becomevirulent for evildeedsbyinduction at anytime in the life. This induction occursby
),teachingsofrighteouspeopleandexternalfactors.
Presenceof consciencein man isan irrefutableevidenceofexistenceofhereafter’saccountability.
Human being is under a testwhether he adopts thankful way oflife or unthankful wayof life to his Lord byhis
ْ۫
Therightthinghasbeen Thereisnocompulsionandcoercionregardingreligion.
made distinct from the wrong thing” (Quran, 2:256).[3] All efforts of Prophets were aimed at highlighting the difference between moral good and moral evil and let the individuals to apt moral good by his free will using his built-in discriminating sense. Human has been provided with faculties of sight, hearing and thinking as the meansofacquiringknowledge.
3. AccordingIslamictheoryofmoraldevelopmentthemoralitydevelopsgraduallymoral. Theevidenceinfavor
According ).
to Khizzri(1978)[25]Allah applied full ofwisdompolicyto reformthebadhabitsofArabslikealcoholism
step bystep.First commandwastohighlight theharmsofalcoholismforhumanhealth for examplesee this
ُُُُُْْْْْْْْٰۤۤ۬
verseofQuran:
ﱠۙ
Theyask you aboutdrinkingandgambling. Say, "Thereisgreat harminboth, though there is somebenefit also forthepeople. But theharmofthesin thereof is fargreater than theirbenefit.
َ
“(Quran,2:219)[3]Whenthepeoplehasrealizedthatthedrinking ofalcohol isinjurious forhealth theywere
“Believers: Do not draw near to the Prayer while you are intoxicated until you know what you are saying” (Quran,
4:43)[3].Whenthepeoplewere mentallypreparedto accepttheforbiddingnessofalcohol Quransay:
“Believers: Intoxicants, games of chance, idolatrous sacrifices at altars, and divining arrows are all abominations, thehandiworkofSatan.So, turnwhollyawayfromitthat youmayattain to truesuccess”(Quran,5:90) [3].
)when
HesentMu’adh binJabaltoYemen as anofficial and advisedhimin thesewords:
“Narrated Ibn `Abbas: Allah'
Youwillcometo )saidtoMu`adhbinJabalwhenhesenthimtoYemen.
the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped
)isHisApostle.Andiftheyobeyyouinthat,thentellthemthatAllahhas
enjoined on them five prayers to beperformed everydayand night. And if theyobey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Zak`at) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zak’at) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah” (Bukhari, 5.59:634).[21]
4. Quran and Sunnah guide us to word the learning principle of rehearsal to incorporate the concepts into long term memory. The concepts leant bya person are planted first into the short-term memorywhich is the volatile section ofthememory. Thislearningcan bemoved to long termmemorybyrehearsal.
This was a qualitative phenomenology type of study. It has applied content analysis to data obtained through semistructured interviewsof the teachers to answer theepistemologicalresearch question byqualitative exploration. The coding applied was thematic. The papulation was 3924 teachers of the universities in Islamabad and Rawalpindi. The size of theoretical sample was 15 university teachers and the sampling technique applied was snow balling. Data analysis procedure included the transcription of interview data into key points, initial coding, grouping codes into categories with frequency counts and finally generations of themes. Table 1 shows a list of categories and codes.
Table1 Coding Categories forSources ofMoralValues Acquisition
Educational | Religious | Family | Social | PoliticalAnd Organizational | Media |
---|---|---|---|---|---|
Teachers | Religious Leaders | Parents | Workplace | Employer Organization | Social Media |
Educational Institution | Quran And Sunnah | Mother | Society | Boss | TV |
Language | MuslimHeroes | Father | Neighbors | Management | Cartoons |
Curriculum | Islamic Literature | Kinship | Colleagues | State | Films |
Co-Curricular Activities | Mosque | Home Environment | Events | Political Leaders | Print Media |
IslamicHistory | Trails | Political System | Fiction | ||
Incentives-Rewards | Reference | ||||
Groups | |||||
Philosophy |
The researcher has already transcribed data concerning moral development strategies for university teachers in the light of Islamic Philosophyof moral development in the Quran and Sunnah. The data was collected through limited number of semi-structured interviews and focus group interviews with the teachers -the participants of the study. Theseinterviewshavealreadybeen summarized into keypoints. Allinterviewshavebeen written up onto a separate computer file. Now they are all being put together into a single data set for analysis. What is presented here is already interpreted, rather than verbatim, data according to the themes of the statements. Data with initial coding is presented insucceedingpassagesand thecodes arewritten incapitallettersin Squarebrackets
Face book consume a lot of time so human interaction decrease and computer interaction increase. [MEDIA]. Mother, father, Din, Friends Company and reading of Islam literature. [FAMILY]. A selected population has tendency to learn Quran and Sunnah to get understanding of Din[RELIGIOUS]. Education system is producing mere Dr. Engineers, professions no Islamic Dr. Islamic engineer e.g. In Russia, a person is awarded degree of my skill unless hebecame asocialist [EDUCATIONAL]. Basic training responsibilityrest with parents. Mostlyparents are doing well with their children. Parent and school should collaborate with educational institutions to develop the moralityof students[FAMILY]. Environment is also responsible [SOCIAL]. People missed role model to follows it means reference groups [SOCIAL]. Company of good friends, friendly Home environment and religious atmosphere, Parents, [FAMILY/SOCIAL]. Events, Trail (Azmaish), [SOCIAL]. Understanding of Islam (Din ka Fahim, Pilgrimage (Haj) RELIGIOUS. Teacher does justice show parallel speech and action[EDUCATIONAL]. Home atmosphere is mostlyreflected in behaviors of students[FAMILY]. Quid-e-Azam said I have forged coins in my pocket. Later, these forged coins become rules of Pakistan[POLITICAL]. Teachers facing financial problems [EDUCATIONAL]. Rolemodelsofparents, leaders, teachersmotivateto morality[FAMILY/EDUCATIONAL].
Morality of boss guides the subordinates [POLITICAL]. Hands influence is some direct e.g. for family members, relations, neighbors, friends, colleagues[FAMILY]. Reading of Islamic literature has great effect in moral development cartoons have degenerative function to morality [RELIGIOUS]. Islamic books generative function to morality of mothers [RELIGIOUS]. Lorain and tales of prophets affects +why [FAMILY]. Mother + Father main force of moral development [FAMILY]. Father has developed my morality FAMILY. Novels – Promote reading habits [MEDIA]. Pakistan history [RELIGIOUS]. Grandmother help and teach values [FAMILY]. Organization POLITICAL AND ORGANIZATIONAL]. Influential persons, [SOCIETY]. teachers and head of the departments, chairman, deans, VCS should demonstrate as role model for students (wrong role of model)[EDUCATIONAL]. Islamichistory, Quran, Hadith, PsychologyIt was mindchanging theyprovideethical environment [RELIGIOUS].
Teacher should sacrifice and do effort to set good examples for students [EDUCATION]. Parents should also co-operate with institution [FAMILY]. Peer pressure can also help keep students on right way [SOCIAL]. Teachers should realize the responsibilityasmoraldeveloper[EDUCATIONAL]. Environmentofreligiousprovided by parents [SOCIAL]. Books reading such as Poems of Iqbal and Zafar Ali Khan, “Muhammad “by Martin Lings “Quran and Science” by Morris Baccei [RELIGIOUS]. Teachers are source inspiration for my personal moral development [EDUCATIONAL]. First and foremost, responsibilityrest with parents Father is responsible for moral development of child Mother is key factor in moral development [FAMILY]. Family system is essential for moral
J. Appl. Environ. Biol. Sci.,8(2)160-169, 2018
development [FAMILY]. Parents, Educational system govt. of political system. [FAMILY]. Education institution Teacher + student, curriculum, EDUCATIONAL. Governing bodies, classroom, administrator [ORGANIZATIONAL]. Fortunately, I was raised in family, parents from day one inculcated ethical change or it wasbecauseofmymother and father. Thispersonal influencethat I couldunderstand(Al-Hamdulillah) whatisright and what is wrong. I was fortunate that I get such moral environment. It was further strengthening by my involvement in educational arena. As lecture and mycollege light minded, due to all these a keep on this approach. [FAMILY]. Religious leadership is responsible they are also participant of the moral declining factors[RELIGIOUS]. Parents are illiterate so they are unable to train their child morally[FAMILY]. Only environment of educational institution is not efficient in moral development because in society parent’s illiterate [EDUCATIONAL]. Parentshavemajorarole[FAMILY].
Masjid has a role [RELIGIOUS]. School has a role (education system) [EDUCATIONAL]. State has a responsibility the role of state is twofold [PLOLITICAL]. First state will promote moral values by its policies and programs and utilization ofmedia to encourage moral developments[POLITICAL]. State should set moral aims and plan and provide budget to achieve the set goals aims. [POLITICAL]. Moral behaviors are better learned by demonstration of moral character of elders, parents, teachers etc. [FAMILY]. The overall atmosphereof working of person affect the moral development process because when atmosphere is encouraging immoral practices then one cannot rectify immoralities such asdeceit and lying [ORGANIZATION]. Thewayof life of Influential persons like teachers, administrators, executivesmotivatestudent for moraldevelopment[ORGANIZATION].
Western society supports moral development because people there never ignore and never compromise with immoral actions. They condemned immoral actions on the spot. This type of moral training is due to morality supporting atmosphere of the society [SOCIETY]. If head of the department or institution become correct and start never compromising with immoral practices like Quad-Azam, it will correct the whole institution. Similarly, whole countrycan bederived to righteousness ifruling class become moral figures like Quad-Azam[ORGANIZATION]. Parents have a major role to play for moral development of their children. [FAMILY]. TV, cell phone and Social media are very influential in this era [MEDIA]. Media has a substantial role in moral development and moral degeneration TV and Social media [MEDIA]. Learning of Arabic language is essential for moral development becauseithelpsunderstand Quran,theultimatesourceofmorals[EDUCATIONAL]. Religiousleaders misguidethe people byadvising them to recite and memorize the Quran for reward in hereafter. They discourage understanding andcomprehensionofQuran forpersonalinterests[RELIGIOUS].
Understanding and comprehension of whole Quran is key factor for moral development [RELIGIOUS]. Teacher should deliver such moral training lectures to mold the hearts [EDUCATIONAL]. Government is more responsible than anyother factor for moral decline. Because it duty of Govt. to train citizens and implement moral policies in the country [POLITICAL]. Teachers should depict their behavior as a preacher’s behavior [EDUCATIONAL]. A teacher should be role model of morality [EDUCATIONAL]. Co-curricular activities promote social values [EDUCATIONAL]. Personal moral behavior of the teacher impresses many students and they show moral conversions [EDUCATIONAL]. Family is responsible for moral development but there are many problems due to which family’s contribution to moral development is weak and insufficient [FAMILY]. Education system is not doing its function of moral development [EDUCATIONAL]. Religious literature helps moral orientation. [RELIGIOUS]. Peers affect morality. SOCIAL. Educational institution plays major role in moral development[EDUCATIONAL]. Teachers are the key factor for moral development [EDUCATIONAL]. Organizations in which the individual works have their own moral system and the workers are vulnerable to adaptation[ORGANIZATION].
Personal characters decorated with moral values influence others to change their moral thoughts. RELIGIOUS. According to educational point of view the environment is a major factor for moral development of moral decline [EDUCATIONAL]. Curriculum and the teachers are also related with moral development[EDUCATIONAL]. Moral development is phenomenon which is accomplished by combine effort of education system, teachers, assessment system, electronic media and print media [EDUCATIONAL]. Teacher is very important component of education system because he must implement the curriculum. If the teacher is not skilled for and motivated to develop the morality of students the curriculum will fail to achieve the goals [EDUCATIONAL]. Teacher should bearole modelof Islamic morality[EDUCATION]. Preaching moralvalues to othersrefinepersonalmorality[EDUCATIONAL]. Parents havevasteffectonmoralorientation [FAMILY].
Reading of Islamic literature affects moral development positively [RELIGIOUS]. There are teachers also part of Universities. I thank the teachers have responsibility to ensure that not onlyproviding some information but at the same time provide a role model of honesty fairness, punctuality, not getting benefits of students not favoring others, if teachers are providing this role model then students are bound to absorb those qualities and to improve their morality [ORGANIZATIONAL]. But teachers are trucking themselves mercenaries of Education, if they are
there just for a job. They are in university for attendance and theyare teaching somewhere else [EDUCATIONAL]. Then we cannot expect student behave with responsibility and show have good morality standard so besides institutions. I thank teachers are responsible moral crises in Pakistan is facing essentially a moral crisis, that originatefromeducation[EDUCATIONAL]. Datapresentedhavebeen coded coarselyusingsixmain categories. Morespecificcodingwaspossiblebutitwas deliberatelyavoided andtheresearcher havegone through formeaningsrather to go for words.
Theconceptscoded in theinitialcodingprocessfall into followingareas:
Educational
Religious
Family
Political andOrganizational
Media
Social Listing andFrequencyCounting ofSub-Categories RelevantThemesand meaningfulunitswithineach categoryweregroupedtogether andatally(/)wasplaced against thenumberoftimesthattheissuewasmentioned bytheparticipants. The datawerepresented in tabular formto facilitatereferencing itintheresultsanddiscussionsectionsofthe article.
Table2 CategoryFamily
Name of the variable | Frequency |
Parents /////, ///// | 10 |
Mother /// | 3 |
Father//// | 4 |
Kinship / | 1 |
Grandmother/ | 1 |
Table3 EducationalFactors
Name of the variable | Frequency |
---|---|
Teachers/////, /////, /////, / | 16 |
Educational System ///// | 5 |
Educational Institution/// | 3 |
Name of the variable | Frequency |
Reading of Text of QuranAnd Sunnah//// | 4 |
Comprehension of Quran/ | 1 |
Reading of IslamicLiterature /////, / | 6 |
Religious Leaders /// | 3 |
Muslim heroes /// | 3 |
ReadingPoems of National hero Allam Muhammad Iqbal / | 1 |
Reading IslamicHistory/ReadingPakistan History /// | 3 |
Mosque and it activities / | 1 |
Performance of Islamic rituals / | 1 |
Rewards and incentives / | 1 |
Nature of personality/ | 1 |
J. Appl. Environ. Biol. Sci.,8(2)160-169, 2018
Table 5 CategorySocialFactors
Name of the variable | Frequency |
Home environment // | 2 |
Refence groups / | 1 |
Peers and company of friends // | 2 |
Specific events of trails and difficulties / | 1 |
Role of influential persons / | 1 |
Reaction of societynot to compromisewithwrongs social pressure//// | 4 |
Table6 CategoryMedia
Name of the variable | Frequency |
Social media //// | 4 |
TV and cell phone ///// | 5 |
Fiction(reading of novels) / | 1 |
Table 7 Political and OrganizationalFactors
Name of the variable | Frequency |
Organization/////,// | 7 |
Morality of Boss/Management ///// | 5 |
State policies /// | 3 |
Workplace environment // | 2 |
Ideals // | 2 |
Table 2 showed that most of the time source of moral values acquisition is related to the parents and it is the most frequent source of moral values in this family related variables. Its frequency was 10. Second most frequent factor was personality of the father who promote instilling of moral values and its frequency was 4. Third factor was mother who act as an agent of moral orientation in the participants and its frequency was 3. Grandmother and kinship relativeswere also found to affect moral values acquisition of the participants but this issue was raised only once each. Table 3 showed the role of teachers, educational institutions and educational system in moral development of the subjects. Teachers were the most frequently mentioned factor which become cause of moral value acquisition of individuals. Its frequency was 16. Five participants have claimed that their moral orientation was affected by the characteristics of the education system. The Characteristics of educational institution might affect moral orientation ofaperson. Thisissuewasraisedbythreetimesin the data. Table 4 showed the results of about religious factors that have influenced the subjects to acquire specific moral values in them. Reading of Quran text, comprehension of Quran text and reading of Islamic Literature promote instillation of moral values and the frequency of these issues being highlighted was 4, 1 and 6 respectively. The results also showed that autobiography of Muslim Heroes and interaction with present religious leaders was effective in acquisition of moral values and it was mentioned thrice in the data. Specifically, poems of Allama Muhammad Iqbal werestated assourceof learning moralvalues once in the data. Reading eventsof Islamic history and Pakistan history also affect moral values of the persons. It was raised 3 times in data. Mosques, as a social institution, and performanceofritual activitieswere mentioned as sourceof moral valueswith frequencyequal to 1. Incentives and rewards given by teachers, family members, educational institutions, governments and finally promised rewardsofhereafter announcedbyAlmightyAllah in Quranand Sunnahwerementioned assources moral values acquisition. There is an unusual variable the nature of the personality of an individual that was raised in the dataasan influencing factors for moralorientations. Table 5 showed that there were many factors in society that were mentioned as source of moral values. It included home environment if it was supporting for moral development, facilitated moral value inculcation. It was raised twice in the data. Reference group, specific events of trail in the life of individuals and influential persons in the society were also stated as the source of their moral values but these were raised only once in the data. Most frequentlyraised factorwasthesocialpressureamong thesocial factorswith frequency4. Table6 showedtheattitudeofparticipantstowardstheinfluences ofmediareconstructionofmoral reasoning. It was claimed four timesin the data thatthesourcesmoralvalue acquisition was thesocial media interactionswith friends andgroups. Television and cell phonewerementioned asinfluencing factor for moral reformsof theparticipants. Its frequencywas5.Readingoffiction(novels)wasalsoacauseofmoralreformand itwasraised onetimein thedata. Table 7 showed the frequency of the issues raised by participants which grouped into political and organizational category for analysis. It showed that the nature and environment of the employer organization (firm) has influenced the induction of moral values in the life of the participants and it was mentioned 7 times in the data. The characteristic features of the morality of the immediate boss was reforming principle for the morality of the subordinate. The frequencyofthisissuewas5. Policiesof thestateswasmentioned assourcesofmoralvaluesthree times in the data. The environmentof workplace and ideals were mentioned assource ofshunting moral values into theexisting moralvalues.
The purpose of the study was to analyze the personal experiences of the University teachers about how have they acquired their moral value systems and to investigate what were the sources and factors that promote their moral development. The findings of the studyshowed that therewere six broad categoriesof the factors thathave affected morals of the teachers. First factor was the familyof a person and within familyfather, mother, brothers, sisters and grandmother were the sources moral values for the participants. These findings are in line with those of Jabaruddin, 2016[26]; Nancy, 2003. [5] These findings of this study are also in line with teachings of Quran and Sunnah where responsibility of moral development of young ones, is fixed on family members. For instance, see this verse of Quran “Believers, guard yourselves and your kindred against a Fire whose fuel is human beings and stones, a Fire held in the chargeof fierce and stern angels who never disobeywhat Hehas commanded them, and always do what
)foundinSahihain:
Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible forhis subjects. A man istheguardianofhis familyandhe isresponsiblefor them. Awoman is the guardian ofher husband’shome and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. No doubt, every one of you is a shepherdandisresponsiblefor his flock. (Bukhari,6719[20];Muslim,1829).[21]
In study of Nancy role of brother and sister is not discussed but our studyshows their role in moral modifications. This could be explained by the difference of the context of studies. Findings of our study are in Pakistani context andthe natureoffamilysystemsuggestthatkinship can affectmoralmodifications. Second was the educational factor having components teachers, education system and nature of the educational institute. This finding is in line with the findings of Rianawati (2015) [27] and Dasari (2016) [28] where they have established the role of teachers in value education of the students. These finding are also in line with the Islamic
)introducehimselfasateacherwiththeultimate
objectiveofHis ProphetHooddutyofperfectionofgood manners(Malik, 2001) [19] Third finding showed the factors related to religion. This factor was composed of eleven related issues that have ever influenced theparticipantto acquirecertain moralvalue fromthatsources. Thesefindingsarein line with those of Kacaric (2015) [29]in general concept ofreligion. These findings are also in line with those of Afifa (2003) [14] and Javed (2007) [15]. Thiscan beexplained that alldivinereligionsurge to promote someuniversal values that are named in Quran as Al-Maroof. In Fourth finding, social factors such as home environment of a person, social pressure, peers, influential persons and Kocabiyik (2014) [30] but the role events of trail are not discussed in this study. However, webelievethatlearning ofmoralvalues fromtrial and sufferingsisquite an Islamicprinciple aswe argue from7 minor punishments on Bani Israel during the eraof Moses was a warning to alert them. Fifth and sixth finding emerged with media, political and employer organization as source of moral values for individuals. This resultwassupported byNkechi (2016)[31]
The results of the study have directed the researcher to conclude that moral values acquisition is complex phenomenon composed of diverse array of moral values. Some of these values comes from family sources and the parents are the major source of values for their children. The source of some values is rooted in the educational set ups. The origin of some other values lies in interactions of a person with his or her society of living and working.
J. Appl. Environ. Biol. Sci.,8(2)160-169, 2018
Some basic values and motives to acquire them comes from religion. This category is the most diverse one in this study. Despite of the difference in the frequency count of the sub-categories of this variable all sub-categories are important to act as source of moral values. This study has also concluded the positive role of media in imparting moral education to the community. It is also concluded that organization in which aperson worksmayactassource ofmoralvalues for itsemployees. Somepeoplegetinspirationsfromtheir political leadersto bemoral.
Based on conclusionsstated aboveitisrecommended that theeducational institutions should plan to inculcate moral values into the young generations. Thisstudyhas concluded theroleofreligious thoughts, religiousleaders, Muslim heroes and religious institutions so it is also recommended that these factors should be the part of the moral development strategies of the educational institutions. It is also recommended to generate live interaction between educational settingsandthecommunities.As this is aqualitativestudysopersonalbiasesof theresearchermayhave influenced the results, findings and conclusions. Thus, it is also recommended that this issue of the sources of acquisition of moral values should be further researcher by quantitative methods by taking larger samples in a differentcontext.
29.Kacaric,N. (2015). EffectofSerbianOrthodoxReligiousTeachingontheMoralityofYouth -Eschatological AspectDOI:10.17810/2015.15