Journal of Moral Education Vol. 36, No. 3, September 2007, pp.

371386

Islamic Education teachers perceptions of the teaching of akhlaq in Malaysian secondary schools
Ab. Halim Tamuri*
National University of Malaysia, Malaysia

The teaching of akhlaq (moral values) in Islamic Education lessons is one of the important aspects in the Integrated Curriculum for Secondary Schools in Malaysia. Its purpose is to develop the potential of the individual in a holistic, balanced and integrated manner, encompassing the intellectual, spiritual, emotional and physical aspects in order to create a balanced and harmonious human being with high moral standards. The aim of this article is to examine teachers perceptions of the teaching of akhlaq at secondary school level. Data were collected from 22 respondents about the process of teaching and learning akhlaq, the school environment and the internal and external factors that might influence the students akhlaq. The study found that most of the Islamic Education teachers interviewed were satisfied with the process of teaching and learning akhlaq in their schools. Despite a few weaknesses in terms of implementation, they believed that school activities, religious activities and school regulations at their schools gave positive and significant contributions to the development of students akhlaq. It was also found that peers, negative attitudes among some teachers, parents and local communities, the mass media, entertainment centres and the demands of jobs had negative influences on the students akhlaq.

Introduction In 1982, various groups within and outside the Ministry of Education embarked on planning to work out a national philosophy of education that would provide the foundation of the educational system in Malaysia (Langgulung, 1993, p. 25). As a result, a statement of national philosophy of education was successfully formulated as follows:
Education in Malaysia is an on-going effort towards further developing the potential of individuals in a holistic and integrated manner, so as to produce individuals who are intellectually, spiritually, emotionally and physically balanced and harmonious, based on a firm belief in and a devotion to God. Such an effort is designed to produce Malaysian citizens who are knowledgeable and competent, who possess high moral

*Faculty of Education, Universiti Kebangsaan Malaysia (National University of Malaysia), 43600 UKM Bangi, Selangor, Malaysia. Email: abhalim@ukm.my ISSN 0305-7240 (print)/ISSN 1465-3877 (online)/07/030371-16 # 2007 Journal of Moral Education Ltd DOI: 10.1080/03057240701553347

372 A. H. Tamuri
standards and who are responsible and capable of achieving a high level of personal well being as well as being able to contribute to the betterment of society and the nation at large. (Malaysia Ministry of Education, 1989a, p. 5)

The proclamation of the National Philosophy of Education was generally seen as a significant stage in the reformation of the education system in Malaysia since the philosophy became the foundation and guideline of the national education system. The then Minister of Education explained that:
The philosophy of education becomes the kernel and the root of our national education system so that all educational programmes and activities are the reflections from the principles and values of the philosophy. (Ibrahim, 1989, p. 64)

The formulation of the National Philosophy of Education is also seen as an attempt to bring the separate, ad hoc and implicit aims into a clear statement of national educational policy (Ahmad, 1991; Mohd Said, 1991). In fact, there is a relationship between the philosophy and the previous educational policy, as Langgulung (1993, p. 25) stated: the philosophy of education which was unwritten has now been written and has become the national philosophy of education. Religious and moral values are taken seriously in the Malaysian educational system since the statement has clearly set out some of the important criteria of Malaysian citizenship, such as belief in and devotion to God, knowledge, possession of high moral standards, competence and responsibility. The philosophy emphasises the ethical, knowledgebased, balanced and harmonious development of individuals. Thus the introduction of the Integrated Curriculum for Secondary Schools in 1988, followed by the Integrated Primary School Curriculum in 1994, is a significant attempt to translate the notion of the National Philosophy of Education into practice in secondary and primary education. The philosophy clearly puts an emphasis on an integrated approach in order to produce individuals who are virtuous, knowledgeable, balanced and harmonious as well as to achieve national integration. The introduction of sixteen universal sacred values in the Integrated Curriculum for Secondary Schools is an important element of building a morally-based education system and is designed to eliminate the notion of value-free knowledge (Noordin, 1993). The values are compassion/empathy, self-reliance, humility, respect, love, justice, freedom, courage, cleanliness of body and mind, honesty, diligence, cooperation, moderation, gratitude, rationality and public-spiritedness. In theory, these values should be incorporated or integrated in the process of teaching and learning across all subjects of the Integrated Curriculum for Secondary Schools. As far as Muslim students are concerned, they are expected to behave morally and exemplify righteous characteristics, both of which are based on the teaching of Islam. In achieving this objective, Islamic Education plays an important role in nurturing Muslim children in Islamic teaching, particularly the aspect of akhlaq (moral values). Background of the study As already mentioned, since the introduction of the Integrated Curriculum for Secondary Schools, the subject of Islamic Education has been compulsory for all

Views on teaching of moral values in Malaysia 373 Muslim students in primary and secondary schools and one of the important aspects of the subject is the teaching of akhlaq. Today, for example, children are taught the principles of Akhlaq Islamiyyah (Islamic Ethics) at the primary level, followed by the Islamic Moral Code based on Islamic ethics at the secondary level from Form 1 to Form 5 (Kementerian Pendidikan Malaysia, 2002). Basically, the teaching of akhlaq is designed to achieve one of the main principles of the formulation of the Integrated Curriculum for Secondary Schools, which are shared by all subjects of the curriculumthe emphasis on noble values (Noordin, 1993). Of the various objectives that have been drawn up for secondary education, two in particular are directly related to human development and morality, namely: 1. to acquire, appreciate and practise accepted moral values 2. to develop a deep sense of responsibility and to be prepared to serve the religion and nation. (Malaysia, Ministry of Education, 1989b, p. 2.) Islamic Education is particularly significant for Muslim children although it is treated only as one among many subjects in the Integrated Curriculum for Secondary Schools. It is the central objective for this subject that it should provide at least the fundamental knowledge or the basic teaching of Islam (fard al-ain), such as ibadah (worship), aqidah (belief) and akhlaq (ethics), as well as the ability to read Quran to the students. Ahmad (1996, p. 181) claims that:
Islamic Education gives comprehensive emphasis on and attention to the strengthening of Islamic faith, the understanding of the Islamic characteristics and way of life, the guidance of good manners and virtuous ethicsIslamic Education emphasises the practical and experiential aspects.

The philosophy of Islamic Education has also been officially formulated as follows:
Islamic Education is a continuous effort to deliver knowledge, skill and emotional experience based on al-Quran and al-Sunnah in order to build behaviour, skill, personality and a view of life as the servant of Allah, responsible for self development, the community, the environment and the nation for the sake of prosperity and salvation in this world and in the hereafter. (Kementerian Pendidikan Malaysia, 2002, p. 2)

Today this continuous attempt can be seen in the latest statement of the aim of Islamic Education, which is focused on the aspiration to educate good Muslim students:
The aim of Islamic Education is to produce Muslims who are knowledgeable, devoted, pious, well-mannered and who also have virtuous characteristics based on al-Quran and al-Sunnah to become the righteous servants and vicegerents of Allah and contribute to civilization of race and nation. (Kementerian Pendidikan Malaysia, 2002, p. 2)

Several specific objectives of Islamic Education subject are set out, one of which is directly concerned with akhlaq: After learning Islamic Education in the Integrated Curriculum for Secondary Schools, the students should have excellent akhlaq and be able to practise noble values as the foundation of a good nation (Kementerian Pendidikan Malaysia, 2002, p. 2). Basically, the emphasis on akhlaq is to develop the students towards the personality of a Muslim and a Mumin (believer). In terms of implementation, akhlaq education in secondary schools is now taken more seriously

374 A. H. Tamuri in the education system than it used to be, since the earlier syllabus of the subject of Islamic Religious Knowledge did not have a specific topic on akhlaq. For example, in the earlier syllabus of Islamic Education in the Integrated Curriculum for Secondary Schools, the teaching of akhlaq came in the section entitled Islamic Characteristics and Way of Life (Kementerian Pendidikan Malaysia, 1988). In accordance with the earlier syllabus, there were several topics relating to akhlaq in the Islamic Education textbooks that were provided for all Muslim students. In brief, there were twelve topics having regard to akhlaq in Form 1, namely: the characteristics of the life of a devout person; adab (ethical principles) towards Allah, the Prophet, family, teachers, friends and neighbours; hard work and diligence; dedication; the purification of soul; the benefit of cleanliness and care of ourselves; and environmental cleanliness. There were seven topics in Form 2, namely, courage to stand for truth; moderation (wasatiah) that promises excellence in life; beneficence (infaq); thankfulness; politeness; Islamic brotherhood; and integration. For Form 3, there were also seven topics, namely, thinking as the basis for development; socialisation into the right path; wise actions; trust and integrity (amanah); sacred and honourable sacrifice; happy family; peaceful community; and the danger of slandering. In terms of the teaching-learning process, the teachers usually used the Syllabus Description Manuals and Teaching Manuals as their general guidelines. These manuals suggested several appropriate teaching methods for every topic, for example, discussions, narration of stories, explanation, debate, lecture, drill, writing articles, watching and listening to audio and videotapes, visiting historical places, simulation of activities, acting, note taking, problem solving, practical activities, fieldwork, group learning, demonstration and projects. All the Islamic Education textbooks were written in Jawi (the Malay writing system that uses the Arabic alphabet). The main aim of using Jawi was to encourage the students to understand and appreciate the skills of traditional Malay writing as well as to familiarise the students with the alphabet of the Quran. At the lower secondary level, Islamic Education was still allocated six periods per week (of 3540 minutes each). Four periods were included in the general timetable, i.e. three periods for general instruction and one for practice, and the other two were for Islamic co-curricular (i.e. supplementary) activities. At the upper secondary level, Islamic Education was allocated four periods a week. Accordingly, the teaching of akhlaq occurred once every two weeks since the time allocated to general instruction was limited to three periods per week. Each section in the subject of Islamic Education had to be taught alternately. The practical period was usually used for the jamaah prayers (Zuhur and Asr) since most secondary schools today have surau (prayer rooms). The remaining two periods were used to improve the students abilities in reading Quran and also to improve their understanding about Islam. In addition to the above lessons based on the syllabus of the Integrated Curriculum for Secondary Schools, the school also conducted several co-curricular activities and programmes. These co-curricular programmes aimed to develop the students knowledge and strengthen their attachment to Islam (Bahagian Pendidikan Islam, n.d.).

Views on teaching of moral values in Malaysia 375 After nearly thirteen years of implementation, the syllabus of Islamic Education in the Integrated Curriculum for Secondary Schools was reviewed by the Ministry of Education and some minor modifications were introduced in the year 2002. For example, for the secondary school, the section of Jawi and Hadith are new aspects in the syllabus. In term of the teaching of akhlaq, the section entitled Islamic Characteristics and Way of Life has also been replaced by the Islamic Moral Code based on Islamic Ethics. Generally, there were no significant changes in the syllabus and the changes are mainly focused on teaching and learning strategies, such as the emphasis on using information and computer technology and new teaching aids. In the new syllabus, the content and the topics relating to akhlaq are similar to the previous one, for example, the adab of students daily life; adab in social interactions or relations; adab in practising ibadah (worship); adab towards parents and family; adab in studying knowledge; and adab towards Allah and the Prophets (Kementerian Pelajaran Malaysia, 2002, pp. 1516). From the above outline of the concepts, strategy, aims and objectives of the subject of Islamic Education, the present teaching of akhlaq can be seen as a positive attempt to educate Muslim adolescents in secondary schools. It seems that the development of the personality of the students has been considered more seriously in the syllabus by the introduction of the section on Islamic Characteristics and Way of Life, the new section of the Islamic Moral Code based on Islamic Ethics and the inculcation of the sixteen sacred values in other subjects. In general, the syllabuss contents in terms of akhlaq are in line with the Islamic concept of akhlaq. They cover the integrative aspects of akhlaq in Islam, i.e. akhlaq in relation to Allah, His Prophet, parents, teachers, society and the universe, as discussed by Islamic scholars (al-Qardawi, 1981; Hatem, 1987). Despite these positive aspects, some weaknesses have been identified. For example, there is a problem in using Jawi in Islamic Education textbooks specifically for those students who cannot read Jawi script. Such students do not receive maximum benefit from the textbooks but depend merely on the teachers explanation in their classroom or on other sources that are written in roman script. Other problems found in the akhlaq lessons include a lack of educational resources and the latest teaching aids, and insufficient time (once a week or once every two weeks when it is alternated with other topics in Islamic Education), especially for the floating classes. This term refers to the combining of students from more than two classes for Islamic Education lessons and, as a result, the allocated time and activities planned by teachers for their students are significantly reduced. As discussed earlier, the main purpose of education in Islam is the balanced and integrated growth of individuals (Ashraf, 1993). Since education has a significant relationship with the development of students akhlaq, it may be useful to examine the role of the school and the teacher. Nowadays, due to the complexity and development of life, the task of education is almost entirely taken over by formal institutions such as schools and universities, though Sahadat (1997, p. 27) describes school as the second level of environment after family in the education of children. Damon and Colby (1996, p. 32) also state that education has come to mean school

376 A. H. Tamuri and school has come to mean a place that delivers information and skills defined by school professionals who converse about such things mainly with one another. Concerning the significant relationship between school and teacher, Seyyed Hossein Nasr (1987) explains that the teacher in Islam has an ethical duty as a murabbi (a trainer of souls and personalities) and not only a muallim (a transmitter of knowledge). From another point of view, Rosnani Hashim (1997) and Tamuri and Ismail (2006) associate teacher with the ethical term adab. A teacher is a muaddib in that he or she is not only concerned with transmission of skill and knowledge but also the inculcation of adab which is the discipline of mind, body and soul (Hashim, 1997, p. 57). Although there is a difference in terms of expression, these two Arabic terms, murabbi and muaddib, clearly show that the teacher in Islam has an ethical involvement. In fact, Basheer El-Tom (1981, p. 40) claims that:
He [the teacher] is expected to do his utmost to impress upon the minds of his pupils the general ethos and the morality of Islam at both the social and the individual levelprimarily, to be a moral tutorThe teacher is endowed with a further responsibilitythat of a moral mentor and guide in loco parentis to the pupils under his care.

The ideal of a teacher in Islam should be refer to the Prophet Muhammad, his companions and also great Muslim scholars. Halstead (1995, p. 31) states that teachers were expected not only to be learned, but also to have a deep personal commitment to faith and to be a living example of virtue and piety which students could unhesitatingly emulate. This is why Lemu (1991, p. 32) insists that a teacher who has no taqwa (surrender to Allah) cannot of course exemplify it [a good life]. Generally, in the context of Malaysia, a school today is regarded as a public institution that is responsible for implementing the educational policies and programmes that are determined by the authorities. In fact, school today is responsible not only for the transmission of knowledge and skills, but also for social and moral development, which was previously parents responsibility. Nowadays, Islamic Education teachers have considerable responsibilities in the development of students akhlaq (Tamuri et al., 2004; Tamuri & Ismail, 2006). They are considered as role-models for students in schools and this responsibility includes encouraging and building good relationships with students and also exemplifying good deeds to the students. Based on the previous discussion regarding the significant position of teachers in teaching and learning, particularly in Islamic Education, this study attempts to examine the perceptions of Islamic Education teachers of the teaching of akhlaq in their schools. Methods The researcher carried out semi-structured interviews with 22 Islamic Education teachers (9 male and 13 female), all of whom had experience in teaching the subject at lower secondary level (Forms 1, 2 and 3). A random selection technique, based on the list of Islamic teachers in every school, was used to select one teacher from each school to be interviewed. A second teacher was interviewed if the time allocated by

Views on teaching of moral values in Malaysia 377 the school was sufficient. Most of the teachers had a diploma or a degree as their academic qualification; only two teachers held the Malaysian Higher School Certificate. Twelve of the teachers taught in national secondary schools, three in technical secondary schools and the rest in national religious secondary schools. Twelve of them had worked as Islamic Education teachers for 15 years and the remainder had six or more years of experience teaching the subject. The questions on the two-page teacher-interview schedules mainly focused on the process of teaching and learning, the school environment, the internal and external factors that might influence the students development of akhlaq, co-operation from parents and suggestions to improve the students akhlaq. During the pilot study, based on the participants feedback and suggestions, the interview schedule was refined by the researcher to improve its validity and reliability. In conducting the interviews the researcher gave a clear statement of confidentiality and made a request for honesty to ensure the anonymity of participants and enhance the validity of their information. Data from the interviews were manually analysed by the researcher (cf. Flick, 1998) and classified into relevant ideas, themes, categories or patterns based on qualitative approaches. After that, the data were carefully translated and analysed. It may be useful to note that the data and translations were also checked and validated by four colleagues. Results From the interviews, it was found that the majority of teachers (15/22) were dissatisfied with the time allocated for the lesson in akhlaq since they felt that it was insufficient. It was difficult for them to explain the wide scope of the content of the akhlaq syllabus within a period of 3540 minutes. Although six periods per week were allocated for Islamic Education, these six periods had to be distributed between the various components of Islamic Education. Within the restricted time, the teachers also had to answer questions that were raised by the students during the lessons. Due to these time constraints, therefore, they had to teach only the most important and essential parts of the syllabus to the students. In fact, one teacher stated that he could only give a brief explanation regarding a concept or principle of akhlaq within one lesson. In addition, the problem of lack of time obviously occurred in the floating classes since the students had to move from one classroom to another for their Islamic Education lessons. However, seven teachers from the religious secondary schools stated that the time allocated for the teaching of akhlaq was sufficient. From their own experience, the teachers felt that they could usually complete the teaching within a single lesson. The adequacy of time was closely related to the teachers capability and the students own abilities, and to the fact that the teachers did not face major difficulties from the students that might hinder them during the lesson. In terms of the content of akhlaq, the majority of the teachers (16) considered that the content was sufficient and suitable for the students. They said they could adapt the ethical knowledge to the different levels of ability among the students. From their

378 A. H. Tamuri observation, most of the students could understand the principles and content of akhlaq taught to them. They also believed that the content of akhlaq in the syllabus covered all the fundamental Islamic principles of the subject. The teachers mentioned that they were able to relate the content of akhlaq to current issues during the lessons. However, five of the teachers who were interviewed felt that the content of akhlaq in the existing Islamic Education syllabus was insufficient because there were some students who did not achieve a proper level of understanding. The two remaining teachers said that they could only give brief or very general explanations to the students regarding the content of akhlaq. This problem was also closely related to the lack of time for the lesson. Moreover, they felt they did not have adequate teaching opportunities and only the important parts of the content were given priority and explained by teachers. One teacher also felt dissatisfied because the scope of the content of akhlaq in the syllabus was very broad and he was unable to explain the content in detail within the allocated time. In addition, there was a teacher from a religious secondary school who was dissatisfied because he felt that the content of akhlaq was insufficient to overcome the youngsters own problems. Moreover, as a result of some students inability to read the Jawi script, they might not have sufficient understanding of the principles of akhlaq that were explained in the textbooks. In fact, only four teachers were satisfied that the existing textbooks were suitable for all the students. The majority (18) were dissatisfied with the existing Islamic Education textbooks. They claimed that the explanations of the principles of akhlaq in the textbooks were inadequate and too general. The students needed to read other books or materials to gain further information since the textbooks could only provide basic information regarding the principles of akhlaq. Some students were unable to identify the important points from articles in the textbooks since they were not set out systematically and did not provide clear guidelines for the students. The teachers discovered that some students felt de-motivated when reading and referring to the Islamic Education textbooks. The majority of teachers (17) also felt dissatisfied with the teaching methods used in the akhlaq lessons. They felt they could not use appropriate teaching methods because of the lack of time, their own lack of training and differences in terms of school conditions, students abilities and the local environment. They had to make minor modifications in approaches to the lessons, which relied on their own knowledge and creativity. The teachers also admitted that the most common method used for the akhlaq lessons was the lecture method, although they realised that this method was suitable only for a general explanation of a principle of akhlaq and was not appropriate for a detailed clarification. However, five teachers, all from religious secondary schools, were satisfied with their teaching methods and thought they were suitable for the akhlaq lessons. Regarding teaching aids, only six teachers were satisfied with the OHPs, charts, posters and printed materials available in their schools. Even so, they also stated that sometimes they faced problems such as time constraints and insufficient opportunities to use the teaching aids frequently. The majority (16 teachers) were

Views on teaching of moral values in Malaysia 379 not satisfied with the teaching aids provided by their schools for the akhlaq lessons. They blamed the school and educational authorities for not equipping their schools with sufficient teaching aids. In fact, some of the teachers had difficulties in finding appropriate and relevant teaching aids and had to use their own money to buy the materials. However, due to their lack of expertise and financial resources, they faced many problems in developing teaching aids and were not able to produce these consistently. In terms of training, all the religious teachers said that they had attended several in-service courses about the teaching and learning of Islamic Education but none had attended any dealing specifically with the teaching of akhlaq. There were only general discussions or brief explanations regarding the teaching of akhlaq in the courses that they had attended. Some of the teachers also claimed that there were no courses that focused on the teaching of akhlaq conducted either by the Ministry of Education or by the state educational departments. Most students showed positive responses during the akhlaq lessons in school. It was evident that all the teachers believed that their students were able to follow and understand the teaching of akhlaq that was provided for them. Additionally, the teachers expressed the view that they did not face major difficulties since most of the students showed an interest in the lesson and were co-operative. Effective teaching methods and good relationships with students were the main factors that significantly contributed to these positive responses. Students were said to be more interested in the lesson if the teachers were able to relate the contents of the lesson to contemporary issues. Teachers claimed that the students who came from the best classes in their school or had higher academic achievement levels and had received initial religious education in their family, mosque or elsewhere commonly showed more positive responses during the lesson, while the weaker students usually gave less positive responses. However, there were a few students, specifically the problem students, who showed negative responses during the lesson. The teachers felt dissatisfied with these students because they did not pay attention when they were being taught. Teachers found that a few were not seriously concerned about learning akhlaq at school since they thought that the Islamic principles of akhlaq were simple and very easy to understand. As a result, they were not co-operative with their teachers and they concentrated less during the akhlaq lessons. Teachers also admitted that certain commonly used teaching methods, such as reading texts and lectures, failed to attract the interest of all students. In general, the majority of teachers (14) believed that the teaching of akhlaq could have a positive effect on the moral development of students at their schools by raising their Islamic consciousness. They also believed that the lessons significantly prevented or at least lessened behaviour problems among the students at their schools. Moreover, all teachers from the religious and technical schools stated that the teaching of akhlaq had significant effects on the students moral behaviour. Since most of the students in these schools were living in the school hostels, the teachers had a lot of time with their students and many useful activities related to akhlaq could be conducted with the students. However, there were eight teachers who felt the teaching of akhaq at school was not very effective in terms of the students

380 A. H. Tamuri personal moral development. Some of their reasons were related to time constraints, the exam-oriented system, teachers negative attitudes and the negative environment. The teachers were also asked to identify factors that influenced the akhlaq of students. They identified two main kinds of influence: the school and external factors. School factors The majority of teachers (18) stated that their schools existing religious activities, such as religious talks, additional religious classes, celebrations of Islamic holy days, jamaah prayers and ibadah camps, had a positive influence on the development of students akhlaq. The teachers believed that the religious activities in their schools significantly supported the teaching of akhlaq in the classroom. In fact, based on their observations, teachers claimed that certain religious activities, such as religious talks, usrah (circle discussion) and other discussions, could enhance the akhlaq of students effectively. Only four teachers, all of them from national secondary schools, said that the religious activities had little effect on the akhlaq of students. Teachers, especially those who were teaching in national secondary schools, complained that they were unable to organise adequate religious activities for their students because they did not have sufficient time and suitable rooms. Since most national secondary schools have two sessions (morning and evening), few rooms were available for teachers to conduct any co-curricular or religious activity after their classes. In terms of co-curricular activities, there were eight teachers who stated that these did not create any problems for the students akhlaq. Nine teachers from the national secondary schools felt that generally extra-curricular activities contributed positively to the development of students akhlaq, though they also stated that there were a few problems during the implementation of these activities. Basically, success in implementing any extra-curricular activity would depend largely on the organisers and their advisers. The teachers observed that some of the co-curricular activities went against Islamic teaching. Many of the students were more attracted to school activities that had entertainment slots such as dancing and singing. Five of the teachers claimed that the co-curricular activities at their schools made only limited positive contributions to the development of akhlaq among the students. Some of these activities created problems and dilemmas for students if certain aspects of the implementation of the activities were unsuitable for the students or contradicted Islamic teaching. All of the teachers agreed that the existing school regulations and discipline made a positive contribution to the development of students akhlaq. They felt that schools should take necessary precautions to eliminate or at least reduce the influence of negative elements from outside. Teachers were generally satisfied with the cooperation and support given by colleagues in their schools. In other words, they did not have any problems or face any major obstacles from their colleagues in terms of the development of students akhlaq. However, four of the teachers revealed that

Views on teaching of moral values in Malaysia 381 they were disappointed with the attitudes of a few teachers of other subjects who did not give full co-operation to developing the students akhlaq. For example, there were a few teachers who claimed they did not have any responsibility for that, because they believed that the development of students akhlaq was the duty of religious and discipline teachers alone. There were a few teachers who did not want to assist voluntarily in organising the schools religious activities, and only did so if they were officially instructed by the school principal. External factors There were at least six external elements, which were identified as follows:

N N

Sixteen of the teachers who were interviewed said that the students peers, especially school leavers or working youngsters, had a significant influence on students daily activities and personalities, as well as on their akhlaq. Twelve teachers stated that improper actions, behaviour, dress style, attitudes and pictures which frequently appeared in television programmes, internet websites, and magazines had damaging effects on the akhlaq of students. Certain programme content (particularly designed as entertainment and celebrity programmes) was considered inappropriate for students. Ten teachers observed that some problem families had a lack of religious consciousness and did not care seriously for their own children. They did not set a good example to their children. Teachers also noted that there were a few parents who were inclined to protect and defend their children blindly even when they had been found guilty of disciplinary offences. Six teachers found that some students preferred to do paid work rather than to attend school. They were more interested in earning a small salary for their own pocket money. This occurred particularly in industrial and tourist areas, but this problem also existed in the estates of the Federal Land Development Authority, a government agency responsible for the development of agriculture in rural areas; some students could collect dropped palm seeds and then sell them to get their pocket money. Entertainment arcades or recreation areas, such as cinemas, laser disc centres, shopping complexes, snooker and video games premises and parks, were also seen by four teachers as significant threats to the akhlaq of students. These teachers also claimed that the entertainment centres encouraged truancy. Finally, the uncaring attitudes among some members of the local community were seen as another element that could have a negative effect on the akhlaq of students.

Discussion From the teachers point of view, most of their students showed an interest in the akhlaq lessons, and those who did not were mainly influenced by the kind of teaching methods used, such as lectures. Generally, teachers admitted that they were unable

382 A. H. Tamuri to use many of the teaching methods or activities suggested in the curriculum and often resorted to lectures. This is consistent with the recent study by Tamuri et al. (2004) who also found that the lecture method was the most frequently chosen for teaching akhlaq. This was probably due to the lack of time for the lesson, the lack of training, the unsatisfactory conditions in some schools and classrooms and the ability levels of the students. The students were also dissatisfied with the teaching aids used for akhlaq lessons. The study found that the environment and programmes organised in the school hostels could assist teachers achieve their objectives. Surprisingly, the study found that none of the teachers, even the senior religious teachers, had ever attended in-service courses that specifically dealt with the teaching of akhlaq. In fact, a previous study found that there was a lack of training for the teaching of akhlaq among religious teachers, even in the national religious secondary schools (Bahagian Pendidikan Islam, 1993). Most of the teachers also believed that the principles of akhlaq that were outlined could guide the students to be good Muslims so long as they could fully observe the principles which had been learned. The syllabus for the teaching of akhlaq covers all the fundamental aspects of akhlaq in Islam, as shown by al-Qardawi (1981) and Hatem (1987). However, this kind of learning is a collective responsibility between school and parent, and there needs to be consistency between the religious education provided by school and the informal education obtained by the students at home. Halstead and Cheema (1987, p. 27) have argued that it will be harmful especially to young children if the education they receive at home is in conflict with what they receive in school. The study also showed that the co-curricular activities potentially give a positive contribution to the students akhlaq. However, due to the lack of consultation with religious teachers, they observed that there are some activities in the national and technical secondary schools that are not in line with Islamic principles. The findings of the present study support the arguments of Stapa (1994), Abu Bakar (1997) and Tamuri & Abdul Ghani (2004) who have claimed that in the context of Malaysia there are certain types of sports that do not significantly contribute to the development of akhlaq since the clothing they require uncovers the aurah of the sportsmen and women. Conversely, in the religious secondary schools teachers are able to ensure that all the co-curricular activities are in harmony with Islamic teaching. This is probably due to the existence of iklim dini (the religious environment) that directly or indirectly encourages the realisation of Islamic teachings in the religious secondary schools activities. The study also identified six major factors that might have a significant negative impact on the akhlaq of students. The first factor is students peers. Previous studies (Bradley & Dubinsky, 1994; Bee, 1995; Seifert & Hoffnung, 1996; McCormick & Pressley, 1997; Mohd Noor, 1998) have demonstrated the significant effects of peers on young people. Although not denying that the effects of peers on the students daily lives may be positive, the present study found that the majority of teachers interviewed stated that the students peers and friends, including school leavers and working youngsters, could negatively influence the akhlaq of students. It seems that

Views on teaching of moral values in Malaysia 383 this finding is consistent with Baron (1989) and Bee (1995) who have argued that the maximum impact of the peer group on young people is during the period of adolescence, particularly the ages of 14 to 16 years. Generally, students peers did not play significant positive roles in advising them. The study revealed that certain parts of the mass media in Malaysia had negative effects on the students akhlaq, notably those involving entertainment, music and celebrities. This is consistent with the evidence found in many studies, such as those by Larking (1997), Francis (1997), Seifert & Hoffnung (1996) and Tamuri et al. (2005), who found that the mass media, especially television, have significant effects on the development of children. We may also assume that the presence of un-Islamic programmes and content in the mass media, even in Muslim countries, may be due to the absence of an Islamic code of media ethics (cf. Mughees-uddin, 1997). Family was another factor that made a significant contribution to the development of students akhlaq. Baron (1989, p. 262) has argued that there does not seem to be a large gap in attitudes or beliefs between teenagers and their parents. The findings revealed that the majority of teachers stated that most parents play a significant role in the development of students akhlaq. These findings also support the views of Ghani & Abd Rahman (1995) and Tamuri et al. (2005) regarding the vital role of parents in developing their children. In general, most of the teachers were satisfied with parents cooperation in the development of students akhlaq, though there were a few parents who failed to play their roles in educating and setting good examples for their children. Another factor was the role of the community. From the Islamic point of view (cf. Rahman, 1994), all members of the Islamic community have significant roles in the process of socialising the young. The study, however, found that there are some members of the Muslim community who ignore their responsibilities in the development of students akhlaq. Basically, the absence of caring attitudes among some members of the community will have negative effects on the development of students akhlaq since the students will feel that they are no longer being watched over by other people. The study revealed that job opportunities were seen by some teachers as another negative factor that significantly affected the students akhlaq, especially in industrial or tourist areas. Due to financial difficulties, there were some exceptional cases where the students had to work to support their families. Teachers generally observed that most of these students in work were tired when they came to school and lost interest in education. These problems might be caused by excessive working hours. Based on several researches, Seifert and Hoffnung (1996) have argued that students who work more than ten hours per week have a range of academic, psychological and physical problems. Conclusion To sum up, the development of good individuals is clearly outlined in the National Philosophy of Education and this provides the inspiration for the aims and objectives of secondary education. The Integrated Curriculum for Secondary Schools

384 A. H. Tamuri concentrates on the internalisation of noble values and the creation of good Malaysian citizens. At the same time, Muslim students are also taught akhlaq within the subject of Islamic Education in an attempt to education their attitudes and character. The akhlaq syllabus encompasses all the fundamental aspects of akhlaq in Islam, i.e. akhlaq in relation to Allah, His Prophet, parents, teachers, society and the universe. Despite a few weaknesses in terms of implementation, most of the teachers in the study claimed that school activities, religious activities and school regulations contributed positively to the development of students akhlaq. However, there were several major difficulties faced by teachers in the implementing of akhlaq lessons, especially the lack of time, poor textbooks, the use of Jawi, unsuitable teaching methods, inadequate teaching aids and lack of training. The study also found that religious activities, co-curricular activities, school regulations, teachers positive attitudes and behaviour and a positive school environment were the major factors that had a positive influence on the students akhlaq. There were also several factors that had a negative effect on the akhlaq of students, particularly the unsound influence of peers, whether from the inside or outside the school; negative attitudes among some teachers; inappropriate content in the mass media; negative attitudes among the students parents and their local communities; the unhealthy influence of entertainment centres; and the distractions resulting from excessive amounts of part-time work. References
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