THE DEVELOPMENT AND VALIDATION OF THE UMMATIC PERSONALITY INVENTORY
BY
NOORAINI OTHMAN
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
2008
THE DEVELOPMENT AND VALIDATION OF THE UMMATIC PERSONALITY INVENTORY
BY
NOORAINI OTHMAN
A dissertation submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy
Institute of Education
International Islamic University Malaysia
MAY 2008
ii
ABSTRACT
Islamic personality is the pillar of human civilisational development. It characterises the good human capitals that perform the task of building the civilisation that conforms to the tenets of Islam. Some of the most important values that form the core of this personality are
Ibadah, Amanah and Ilm. In this study, the three subject matters, namely, Ibadah, Amanah and Ilm have been selected to compose a tool of assessment which is called theUmmatic Personality Inventory. Many tests have been developed in the west and elsewhere based on their culture and paradigms. The present effort is an attempt to cultivate a new model based on Ummatic Paradigm. The Ummatic Personality Inventory is devised with a specific framework. It intends to be an assessment tool for self- introspection
(muhasabah) and self-improvement (islah). Central to this idea is onewould be able to identify the area where improvements could be made as far as his personality as a Muslim is concerned. This research was conducted at the International Islamic University Malaysia (IIUM), Gombak, Selangor and Universiti Teknologi Malaysia (UTM), Skudai, Johor. The sample size was 588. The instrument has been devised and validated through a scientific method to ensure its reliability and validity.
Cronbach’s alpha was used to test its reliability. Two advanced statistical methods were
used, namely the Principal Component Analysis (PCA) and Confirmatory Factor
Analysis (CFA). PCA was used to identify the underlying dimensions for each construct
of the instrument. CFA was used to confirm the dimensions and to analyse the fitness of
the collected data in the hypothesized model. The results provide evidence that the
developed instrument achieved sound psychometric properties. The reliability test
indicated that the instrument was reliable given the overall reliability value of Cronbach’s
Alpha was .963. The findings revealed that with the use of PCA, Ibadah construct
produced 5 significant factors, Amanah construct generated 5 factors and Ilm construct
produced 2 factors. The CFA results showed that the goodness-of-fit indices for the
revised model were as follows: CMIN/DF=4.634; GFI=.953; CFI=.965; TLI=.942 and
RMSEA=.079; each of the indices was above the threshold values. Analysis of the
measurement invariance across samples confirmed the instrument’s factorial validity. In
conclusion, this study has produced a prototype of the Ummatic Personality Inventory
which achieved sound psychometric properties and contributed to the development of a
novel psychological instrument from the Islamic perspective.
iii
ﺺﺨﻠﻣ
ﻥﺇ ﻴﺼﺨﺸﻟﺍ ﺔ ﻹﺍ ﺔﻴﻣﻼﺳ ﺱﺎﺳﺃ ﺔﻴﻧﺎﺴﻧﻹﺍ ﺓﺭﺎﻀﳊﺍ ﺮﻳﻮﻄﺘﻟ .
ﺀﺍﺩﺇ ﰲ ﺔﻟﻭﺆﺴﳌﺍ ﺔﳊﺎﺼﻟﺍ ﺔﻴﺼﺨﺸﻟﺍ ﻝﺎﺼﺧ ﻒﺼﺗ ﻲﻫﻭ
ﺓﺭﺎﻀﳊﺍ ﺀﺎﻨﺑ ﺔﻤﻬﻣ ﻢﻴﻟﺎﻌﺗ ﻊﻣ ﻖﻔﺘﺗ ﱵﻟﺍ
ﻦﻳﺩ ﻡﻼﺳﻻﺍ . ﻭ ﻦﻣ ﺃ ﻢﻫ ﻴﺼﺨﺸﻟﺍ ﻩﺬﻫ ﺮﻫﻮﺟ ﻞﻜﺸﺗ ﱵﻟﺍ ﻢﻴﻘﻟﺍ ﺔ
ﻲﻫ ﺓﺩﺎﺒﻌﻟﺍ
،
ﻭ ،ﺔﻧﺎﻣﻷﺍﻭ ﻢﻠﻌﻟﺍ
. ﻩﺬﻫ ﺭﺎﻴﺘﺧﺍ ﰎ ﺪﻘﻓ ﺭﻮﻣﻷﺍ
ﺍ ﻭ ﺔﺛﻼﺜﻟ ﻲﻫ ﺓﺩﺎﺒﻌﻟﺍ
، ﰲ ﻢﻠﻌﻟﺍﻭ ،ﺔﻧﺎﻣﻷﺍﻭ ﺳﺍﺭﺪﻟﺍ ﻩﺬﻫ
ﺓﺍﺩﺃ ﻢﻴﻤﺼﺘﻟ ﺔ
ﺔﻣﻷﺍ ﺔﻴﺼﺨﺷ ﺭﺎﺒﺘﺧﺎﺑ ﺓﺎﻤﺴﻣ ﱘﻮﻘﺘﻠﻟ .
ﻦﻣ ﲑﺜﻛ ﱘﻮﻘﺘﻠﻟ ﺕﺍﻭﺩﺃ ﻭ ﺏﺮﻐﻟﺍ ﰲ ﺖﻌﺿﻭ
ﻷﺍ ﻦﻛﺎﻣ ﻷﺍ ﻯﺮﺧ ﻰﻠﻋ ﺖﺴﺳﺃ
ﻓﺎﻘﺛ ﲔﻴﺑﺮﻐﻟﺍ ﺔ ﻢﺍﺭﻮﺼﺗﻭ
. ﻓ ﺬﻬ ﺔﺳﺍﺭﺪﻟﺍ ﻩ ﱪﺘﻌﺗ
ﺔﻟﻭﺎﳏ ﺔﻣﻷﺍ ﺭﻮﺼﺗ ﺱﺎﺳﺃ ﻰﻠﻋ ﺪﻳﺪﺟ ﺝﺫﻮﳕ ﻲﺸﻔﺘﻟ .
ﰎ ﺪﻗﻭ ﻢﻴﻤﺼﺗ
ﻻﺍ ﺍﺬﻫ ﻟ ﺓﺍﺩﺃ ﻥﻮﻜﻳ ﻥﺃﻭ ،ﺩﺪﳏ ﻞﻜﻴﳍ ﺎﻘﺒﻃ ﺭﺎﺒﺘﺧ ﻘﺘ
ﱘﻮ ﺔﺒﺳﺎﳏ ﻟﺍ ﺎﻬﺣﻼﺻﺇﻭ ﺲﻔﻨ .
ﻥﺄﺑ ﻮﻫ ﺓﺮﻜﻔﻟﺍ ﻩﺬ ﺩﻮﺼﻘﳌﺍﻭ
ﻥﻮﻜﻳ ﺺﺨﺸﻟﺍ ﻨﻜﳝ ﻝﺎﳎ ﺪﻳﺪﲢ ﻰﻠﻋ ﺍﺭﺩﺎﻗ ﻪ
ﺑ ﻡﻮﻘﻳ ﻥﺃ ﺕﺎﻨﻴﺴﺤﺘ ﻢﻠﺴﻤﻛ ﻪﻔﺻﻮﺑ
. ﺪﻗﻭ ﺃ ﺮﺟ ﺖﻳ ﻟﺍ ﺔﺳﺍﺭﺪ ﺔﻌﻣﺎﳉﺍ ﰲ
ﺔﻴﳌﺎﻌﻟﺍ ﺔﻴﻣﻼﺳﻻﺍ ﻟﻮﻨﻜﺘﻟﺍ ﺔﻌﻣﺎﺟﻭ ،ﺭﻮﳒﻼﺳ ﻖﺑﻮﻜﺑ
ﻱﺍﺩﻮﻜﺴﺑ ﺔﻳﺰﻴﻟﺎﳌﺍ ﺎﻴﺟﻮ ﺭﻮﻫﻮﺟ
. ﻥﺎﻛﻭ ﻨﻴﻌﻟﺍ ﻢﺠﺣ ﻦﻣ ﻥﻮﻜﺘﻳ ﺔ
ﺮﻔﻧ
588. ﺓﺍﺩﻷﺍ ﻩﺬﻫ ﺀﺍﺮﺟﺇ ﰎ ﺪﻗﻭ )
ﺔﻧﺎﺒﺘﺳﻻﺍ ( ﻭ ﻰﻠﻋ ﻝﻮﺼﺣ ﺎﻬﺒﺳﺎﻨﺗ
ﺎﻴﻤﻠﻋ ﺎﻬﺘﻴﺣﻼﺻﻭ ﺎﻬﺘﻘﺛ ﻦﻣ ﺪﻛﺄﺘﻠﻟ .
ﺪﻗﻭ
ﺖﻣﺪﺨﺘﺳﺍ ﺔﺟﺭﺩ
Cronbach's alpha
ﺓﺍﺩﻷﺍ ﺔﻘﺛ ﻯﻮﺘﺴﻣ ﺔﻓﺮﻌﳌ ﻭ ،
ﺎﻤﳍﻭﺃ ﻡﺪﻘﺘﳌﺍ ﺀﺎﺼﺣﻹﺍ ﱵﻘﻳﺮﻃ ﻡﺍﺪﺨﺘﺳﺍ ﰎ
ﺍ ﻞﻴﻠﲢ ﻲﺴﻴﺋﺮﻟﺍ ﺮﺼﻨﻌﻟ
(PCA)
ﻭ ﰐﺎﺒﺛﻹﺍ ﻞﻣﺎﻌﻟﺍ ﻞﻴﻠﲢ ﺎﻤﻬﻴﻧﺎﺛ
(CFA)
. ﻡﺪﺨﺘﺳﺍ ﺪﻗﻭ ﻞﺟﺃ ﻦﻣ
PCAﺪﻳﺪﲢ
ﻷﺍ ﺔﻨﻣﺎﻜﻟﺍ ﺩﺎﻌﺑ ﻞﻜﻟ
ﻦﻣ ﺔﻧﺎﺒﺘﺳﻻﺍ ﺮﺻﺎﻨﻋ .
ﻡﺍﺪﺨﺘﺳﺍ ﺎﻣﺃ ﻓ
CFAﺩﺎﻌﺑﻷﺍ ﻩﺬﻫ ﺪﻴﻛﺄﺗ ﻞﺟﺃ ﻦﻤ ﻴﻠﲢﻭ
ﻞ ﺎﻬﻤﺋﻼﺗ ﺔﻨﻴﻌﻟﺍ ﻊﻣ
ﻻﺍ ﺝﺫﻮﻤﻨﻟﺍ ﰲ ﺍﺮﺘﻓ
ﻲﺿ . ﻟﺍ ﺖﻧﺎﻛﻭ ﺞﺋﺎﺘﻨ
ﺪﻘﺗ ﻡ ﺃ ﺔﻟﺩ ﺰﻴﻤﺘﺗ ﺔﻴﻨﻌﳌﺍ ﺔﻧﺎﺒﺘﺳﻻﺍ ﻥﺃ ﱃﺇ ﲑﺸﺗ ﻤﻴﻠﺴﻟﺍ ﺔﻴﺴﻔﻨﻟﺍ ﺲﻴﻳﺎﻘﳌﺎﺑ
ﺔ .
ﺔﺠﻴﺘﻧ ﺕﺭﺎﺷﺃﻭ ﺭﺎﺒﺘﺧﺍ
ﺔﻴﻟﺎﲨﻹﺍ ﺔﻤﻴﻘﻟﺎﺑ ﺔﻗﻮﺛﻮﻣ ﺔﻧﺎﺒﺘﺳﻼﻟ ﺔﻘﺜﻟﺍ ﺔﺟﺭﺩ .
.963ﺞﺋﺎﺘﻨﻟﺍ ﺕﺮﻬﻇﺃﻭ ﺔﻄﺳﺍﻮﺑ
ﻰﻠﻋ
PCAﺔﺴﲬ ﺔﻣﺎﻫ ﻞﻣﺍﻮﻋ ﻱﺪﻌﺑ ﻦﻣ ﻞﻜﻟ
ﺓﺩﺎﺒﻌﻟﺍ ﻣﺎﻫ ﲔﻠﻣﺎﻋﻭ ،ﺔﻧﺎﻣﻷﺍﻭ ﻢﻠﻌﻟﺍ ﺪﻌﺒﻟ ﲔ
. ﺕﺯﺮﺣﺃ ﺪﻗﻭ
CFAﺔﻴﺿﺮﻣ ﺞﺋﺎﺘﻧ
ﻟ ﺢﻘﻨﳌﺍ ﺝﺫﻮﻤﻨﻠ ﻲﻫﻭ
ﱄﺎﺘﻟﺍ ﻮﺤﻨﻟﺍ ﻰﻠﻋ :
CMIN/DF=4.634 GFI=.953; CFI=.965; TLI=.942;
RMSEA=.079
؛ ﻢﻴﻘﻟﺍ ﻕﻮﻔﺗ ﺕﺎﺟﺭﺪﻟﺍ ﻩﺬﻫ ﻞﻛﻭ ﺓﺩﺎﺘﻌﳌﺍ
. ﻥﺎﻛﻭ ﻞﻴﻠﲢ ﻗ ﺱﺎﻴ ﺕﺎﺒﺜﻟﺍ ﱪﻋ ﺪﻛﺆﺗ ﺔﻨﻴﻌﻟﺍ ﺕﺎﻋﻮﻤﳎ
ﺔﻧﺎﺒﺘﺳﻻﺍ ﺩﺎﻌﺑﺃ ﺔﻴﺣﻼﺻ .
، ﻡﺎﺘﳋﺍ ﰲﻭ ﻥﺃ
ﺪﻗ ﻪﺳﺍﺭﺪﻟﺍ ﻩﺬﻫ ﺃ
ﺠﺘﻧ ﺖ ﺟﺫﻮﳕ ﺔﻣﻷﺍ ﺔﻴﺼﺨﺷ ﺭﺎﺒﺘﺧﻻ ﺎ ﺰﻴﻤﺘﻳ ﻱﺬﻟﺍ
ﺔﻴﺴﻔﻨﻟﺍ ﺲﻴﻳﺎﻘﳌﺎﺑ ﺔﻤﻴﻠﺴﻟﺍ
ﳘﺎﺳﻭ ﺖ ﰲ ﺔﻌﺿﺍﻮﺘﻣ ﺔﻴﺴﻔﻧ ﺔﻧﺎﺒﺘﺳﺍ ﺮﻳﻮﻄﺗ ﻲﻣﻼﺳﻻﺍ ﺭﻮﻈﻨﳌﺍ ﻦﻣ
.
iv
APPROVAL PAGE
The dissertation of Nooraini Othman has been examined and approved by the following:
_________________________________
Hasan Langgulung Supervisor
_________________________________
Nik Ahmad Hisham Ismail Supervisor
_________________________________
Mohamad Sahari Nordin Internal Examiner
_________________________________
Abdul Halim Othman External Examiner
_________________________________
Nasr Eldin Ibrahim Ahmed Chairman
v
DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.
Nooraini Othman
Signature………. Date………...
vi
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2008 by Nooraini Othman. All rights reserved.
THE DEVELOPMENT AND VALIDATION OF THE UMMATIC PERSONALITY INVENTORY
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies (print or electronics) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Nooraini Othman.
………. ………..
Signature Date
vii
This study is dedicated to my mother,
Hajjah Kechik Binti Abdullah, who always want the best in me…
and
my late father, Othman Bin Haji Ramli, who always stand by me…
Thank you so much for everything, May Allah bless both of you with Jannah
viii
ACKNOWLEDGEMENTS
Alhamdulillah, all the thanks and praises be to Allah subhanahuwata’ala, the Most Gratious and Merciful. With all His blessings, this study has been successfully carried out.
I wish to express my heartfelt gratitude to my major supervisor, Professor Dr.
Hasan Langgulung, for all his guidance, patience, knowledge and kindness. Prof., I learnt so much from you. Not many people have the opportunity to be guided by a 72 years old professor who has profound knowledge of Islam and psychology. I sometimes think, can I be like you…
I wish to also thank Professor Dr. Mohamad Sahari Nordin for his willingness to be my supervisor and giving me the opportunity to be his student. Despite his busy schedule being Dean of the university’s Research Centre, he never failed in his job.
Prof., I appreciate your thoroughness in the knowledge of methodology.
The youngest supervisory team member deserves my sincere thanks and apreciations for being so committed, helpful and kind. Associate Professor Dr. Nik Ahmad Hisham Ismail, thank you so much. Your thought and understanding will always be treasured. May Allah repay all the kindness and bless you with a wonderful life in this world and hereafter. His students definitely learnt that laughter is the best medicine.
Special thanks to all the Postgraduate Office Staffs of INSTEAD, IIUM especially Sister Norsiah, for their assistance.
Many thanks to my friends and colleagues, who have supported me along this journey.
To my parents in-law, Hj. Mohamad Hj. Ellias and Aminah Hj. Mohd. Tahir, thank you for your never ending prayers.
To my dearest husband, Khairul ‘Azmi Mohamad, who has supported me all the way, through happy and hard times, always be on my side, my mentor, my Arabic translator and actually you are my everything. I thank you so much, no words can really translate how my feelings are. May Allah grant us with happiness in this world and the hereafter.
My precious and lovely 7 children, you are so special. Muhammad Tamim Faruq, Nurul ‘Ezzah and Muhammad ‘Arif, you are my friends to talk with and always helped me with the house works. Zati Akhtar and Sofiyyah Hannani, you are very entertaining and always cheering. Muhammad Fathan Muttaqin and Muhammad Hanif, you are my natural theraphy. All of you are my source of happiness and inspirations. Thank you for being such a wonderful and understanding children. May Allah bless all of you with His love.
And last but not least, I wish to thank Universiti Teknologi Malaysia for granting me a study leave and supporting my studies here.
May Allah bless us with good health and accept our ‘amal solih and grant us jannah.
AMIN
ix
TABLE OF CONTENTS
Abstract ... ii
Abstract in Arabic ... iii
Approval Page ... iv
Declaration Page ... v
Copyright Page ... vi
Dedication ... vii
Acknowledgements ... viii
List of Tables ... xii
List of Figures ... xiv
CHAPTER 1: INTRODUCTION ... 1
Background of the Problem ... 5
Statement of the Problem ... 6
Theoretical Framework ... 9
Objectives of the Study ... 13
Research Questions ... 13
Research Hypothesis ... 13
Significance of the Study ... 14
Delimitation of the Study ... 14
Definitions ... 15
Personality ... 15
Personality Test ... 16
Islamic Personality ... 17
Ummatic Personality Inventory ... 19
Chapter Summary ... 20
CHAPTER 2: LITERATURE REVIEW ... 21
Introduction ... 21
Overview of Personality Research ... 22
Background of Personality Research ... 22
Personality Theories ... 26
Psychoanalysis ... 27
Phenomenological Approach ... 27
Personal Construct Theory ... 28
Personality Theory of Albert Bandura ... 28
Personality Theory of Alfred Adler ... 28
Personality Trait ... 29
Personality Test ... 31
Overview of Research on Spiritual Aspect of Personality ... 33
Overview of Personality from Islamic Perspective ... 35
Islamic Worldview and Personality ... 35
Human Nature and Personality ... 40
x
Overview of Previous Researches on Personality
Measurement from Islamic Perspective ... 47
Dimensions of Ummatic Personality ... 48
Proposed Constructs for Ummatic Personality Inventory ... 53
Ibadah (Worship/Submission) ... 53
Amanah (Trust/Accountability) ... 55
Ilm (Knowledge) ... 58
Chapter Summary ... 62
CHAPTER 3: RESEARCH METHODOLOGY ... 64
Introduction ... 64
Research Design ... 65
Setting ... 65
Sampling ... 66
Sample Size ... 67
Data Collection Procedures ... 67
Research Phases ... 68
Phase I – Document Analysis ... 68
Phase II – Development of Test (Instrumentation) ... 69
Conceptualization ... 70
Development of UPI Survey Items ... 70
Development of Dimensions ... 71
Ibadah Construct, its dimensions and Items ... 72
Amanah Construct, its dimensions and Items ... 73
Ilm Construct, its dimensions and Items ... 74
Development of Scales ... 75
Pilot Testing ... 75
Item Analysis ... 76
Revision ... 76
Phase III – Assessment of the Validity and Reliability of Instrument .. 77
Validity ... 77
Face Validity ... 77
Content Validity ... 78
Construct Validity ... 78
Reliability ... 79
The Results of Pilot Test ... 80
Exploratory Data Analysis (EDA) ... 80
Test for Normality ... 81
Ibadah Construct ... 81
Amanah Construct ... 82
Ilm Construct ... 83
Reliability of Scales ... 84
Item Analysis ... 85
Factor Analysis ... 85
Revisions and Items Deletion ... 89
Ibadah Construct ... 89
Amanah Construct ... 90
xi
Ilm Construct ... 91
Re-test for Reliability ... 92
Confirmatory factor Analysis (CFA) ... 93
Stage 1: Defining Individual Constructs ... 93
Stage 2: Developing the Overall measurement Model ... 94
Stage 3: Designing a Study to Provide Empirical results . 95 Stage 4: Assessing Measurement Model Validity ... 97
Factorial Validity using Measurement Invariance of the Model Across Samples ... 98
Chapter Summary ... 98
CHAPTER 4: DATA ANALYSIS & FINDINGS ... 99
Introduction ... 99
Section 1: Underlying Dimensions (Factors) Using Principal Component Analysis (PCA) ... 99
Ibadah Construct ... 100
Amanah Construct ... 102
Ilm Construct ... 105
Exploratory Data Analysis (EDA) ... 108
Test for Normality ... 108
Ibadah Construct ... 108
Amanah Construct ... 110
Ilm Construct ... 111
Item Analysis ... 112
Test for reliability ... 112
Section 2: Construct Validation Using Confirmatory Factor Analysis (CFA) ... 113
Assessing Measurement Model Adequacy ... 114
Factorial Validity using Measurement Invariance of the Model Across Samples ... 119
Chapter Summary ... 122
CHAPTER 5: DISCUSSIONS ... 123
Introduction ... 123
Overview of the Study ... 123
Discussion of the Results ... 124
Practical Implications ... 130
Recommendations for Future Research ... 132
Conclusion ... 134
BIBLIOGRAPHY ... 135
xii
LIST OF TABLES
Table No. Page No.
3.1 Blueprint of the UPI 70
3.2 Reliability Analysis 80
3.3 Descriptive Data of
Ibadah Construct for Pilot Testing81 3.4 Descriptive Data of
Amanah Construct for Pilot Testing82 3.5 Descriptive Data of
Ilm Construct for Pilot Testing83 3.6 Cronbach’s Alpha Results for Pilot Testing 84
3.7 Keiser-Meyer-Olkin Measure of Adequacy and Bartlett’s
Test of Sphericity 86
3.8 Rotated Component Matrix for Amanah Construct 88 3.9 Rotated Component Matrix for Ilm Construct 89
3.10 Rotated Component Matrix for Ibadah Construct in Pilot
Testing after Revisions 90
3.11 Rotated Component Matrix for Amanah Construct in Pilot
Testing after Revisions 91
3.12 Rotated Component Matrix for Ilm Construct in Pilot Testing
after Revisions 92
3.13 Cronbach’s Alpha Results for Pilot Testing after Revisions 92
4.1 Eigenvalues and Total Variance Explained for Ibadah Construct 100
4.2 Rotated Component Matrix for Ibadah Construct 103
4.3 Eigenvalues and Total Variance Explained for Amanah Construct 104
4.4 Rotated Component Matrix for Amanah Construct 106
4.5 Eigenvalues and Total Variance Explained for Ilm Construct 107
xiii
4.6 Rotated Component Matrix for Ilm Construct 108 4.7 Descriptive Data Analysis of Ibadah Construct 109 4.8 Descriptive Data of
AmanahConstruct 110 4.9 Descriptive Data of
IlmConstruct 111
4.10 Reliability Analysis 113
4.11 Standardized Loadings & SMC* according to Hypothesized &
Revision Models 116
xiv
LIST OF FIGURES
Figure No. Page No.
1.1 Suggested Theoretical Framework: A Psycho-Spiritual Model 12 2.1 Al-Ghazzali’s Theory of Dynamic Interaction 44
2.2 A Three Dimensional Model of Personality – Development of
an Individual 51
2.3 Ummatic Personality Inventory: Psycho-Spiritual Model 61 3.1 Constructs, Dimensions & Sub-Dimensions for UPT 74 3.2 Histogram of
Ibadah Construct in Pilot Testing82 3.3 Histogram of
Amanah Construct in Pilot Testing83 3.4 Histogram of
IlmConstruct in Pilot Testing 84
3.5 The Measurement Model for UPT based on the results from
real data collection 96
4.1 Histogram of
IbadahConstruct 109
4.2 Histogram of
AmanahConstruct 111
4.3 Histogram of
IlmConstruct 110
4.4 The Hypothesized Model for UPT 117
4.5 The Revised Model for UPT 120
4.6 The Revised Model for UPT in IIUM and UTM 121
1
CHAPTER ONE INTRODUCTION
Islam referred to as ad-deen in Islamic terminology means the complete way of life. It is a system of thought and action. According to Abu Al-‘Ala al-Maududi’ (1984), Islam explains the relationship between God and man, and man and man. It prescribes a moral code, enunciates the principles of culture and civilisation, lays down the mode of worship and establishes a framework of belief as well as defining the moral imperatives which must govern the life of Muslims. These rules include social and cultural relationships, economic, judicial, and political dealings, matters of war and peace, and international affairs. God does not leave man without guidance. He sent down a messenger who was accompanied by the Quran.
The mission of the Messenger (Rasulullah), did not end with the announcement of the message. He guided the people by explaining to them the implications of the Islamic creed, the moral code, the Divine injunctions and commandments, and the form of worship that sustains the whole system.
Hammudah ‘Abdalati (1984) defines Islam as designating submission to the good, benevolent will of God, and obedience to His law. This definition captures the essence of Islam, which is a deep, profound internal commitment of the individual Muslim. This internal commitment is, however, valid only when it is supported by external manifestations, by actual fulfilment of duty, and by dynamic interest in that to which one is committed. Here, faith and action join together to integrate the personality of the individual and make his life meaningful. Clearly, there is no viable
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faith without some purposeful action to reinforce it, nor can there be any meaningful action of perpetual significance without faith.
One should not forget that the mission of Prophet Muhammad has to be understood in the following manner. Firstly, being what has been said by Allah as prescribed in the Quran and secondly, being what the prophet personally proclaimed.
As regards the first point, Allah says in the Quran (Al-Anbia’:107)
“I (Allah) do not send you (being messenger) except as blessings to the world”.
As for the second point, the prophet said, to the effect that:
“Verily I was made a messenger to perfect the conduct of mankind”.
Ansari (2001) states that the mission of a Muslim is to build up his own personality, his social environment and the world in general. For this purpose, he has to equip himself to reach possible heights of perfection in respect of, and to cooperate with others in the pursuit of all that is healthy and constructive human activities.
The only purpose was to strengthen the personality of the people so that the world of beauty and perfection may be illuminated before their eyes and they may try to achieve it consciously and with knowledge. The importance are shown in all the Islamic compulsory forms of worship which are designed as exercises and training to enable people to acquire correct morals and habits and to live righteously, and also to adhere to these virtues until the end, whatever the changes in their circumstances (Muhammad, 1994). In the researcher’s view, the human personality is at the core of their activities.
Zakaria Stapa (1999) said that the success of other sectors would be meaningless if the personality of the Malaysian Muslims are weak as other sectors’
success would surely depend on the quality of the human resources. Thus, ethics and morality should stand tall and become the core of nation building. Given the
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prevailing situations which involving the social problems in society, whether it is among the youngsters with certain patterns of behaviour or among the adults which involve corruption either in their professional or personal conduct. These are all inter- related problems that need solutions and remedies. The best remedy is for one to come back to the roots of Islam.
It is only right that Abdullah Ahmad Badawi (2003), the present Prime Minister of Malaysia, said that many countries face a dilemma in balancing the threats and demands of a foreign power and the political pressures brought to bear by groups that seek to inflame the sentiments of the people. In facing the threat of neo- colonialism, disunity will profit any external parties that wish to sow discord. Thus, internal strength, mental fortitude and the resilience of the people are the most important defences of a nation. An unshakeable spirit that will not allow the country to be conquered and its people to be ravaged must be cultivated. He further said that these are the qualities to be regarded as the pillars of our struggle; building a line of defence for the Malays and Malaysia, strengthening resilience, the willingness to serve, being strong of mind and body, standing steadfast and resolute in the face of adversity and preserving independence of the soul and the heart.
As a developing nation, Malaysia has achieved successes in many fields. She now aims to become a fully developed nation in her own mould by 2020. The transformation towards a developed nation is not solely based on economic and technological progress. It also needs progress in social, cultural, intellectual and spiritual fields. To achieve these, the enhancement of ethics and integrity to ensure that these become part of the society’s culture is absolutely necessary. Only with these values and norms in place, can the country’s successes be sustained and the people’s well-being enhanced. Malaysia’s development, growth and competitiveness can be
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attributed to the presence of the noble values, integrity and accountability, as well as the contributions by all concerned, to ensure the country’s continuing success and the well being of the people.
The Institute of Integrity Malaysia (2004) has stressed that the public sector is the most important instrument in management and administration, as well as in the delivery of services and national development. Ethical practices and integrity must therefore be reflected in all undertakings. The integration, internalisation and upholding of good moral values and being free from corruption and abuse of power, should continuously be strengthened. The Government has introduced various programmes aimed at enhancing moral values and integrity. To ensure the prevention of corruption, the Government passed through the Parliament such as the Prevention of Corruption Act 1961, which has been replaced by the Anti-Corruption Act 1997.
The government has also identified a set of core values which the public sector should internalise and put into practice. These are honesty, trustworthiness, wisdom, fairness, transparency and gratitude.
The Institute of Integrity Malaysia (2004) has stated that the private sector is the prime mover of economic growth in Malaysia. One problem affecting the integrity of the private sector is corruption. Other crimes such as fraud have also tarnished the credibility and integrity of the private sector among investors and the public. Efforts at curbing corruption in the private sector are still inadequate. If these problems are not being curbed, they will become a disease in society. Therefore, it is essential to enhance the integrity of this sector.
In order to carry out in an integrated manner for the purpose of enhancing ethics and integrity among the sectors, a comprehensive plan known as National Integrity Plan (NIP) has been formulated. This led to the establishment of the Integrity
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Institute of Malaysia (IIM) which serves as a coordinating mechanism for the implementation of the NIP. Integrity is as much important in individual where integrity of individual is the harmony between what an individual says and does (Institute of Integrity Malaysia, 2004).
This chapter discusses the background of the problem, problem statement, research questions, objectives of the study, its significance, the delimitations and finally, brief definitions given on important terms used in this study.
BACKGROUND OF THE PROBLEM
In Malaysia, the promotion of Islamic values was made part of the government’s agenda through the Inculcation of Islamic Values, particularly among government servants. The aim of the policy of Inculcating Islamic Values (Dasar Penerapan Nilai-Nilai Islam) was to promote and cultivate the values of Islam which are universal in nature. Good government servants will attempt to subscribe to such values with full realisation in order to serve the nation to the best of their capacity. In essence, Islamic values should make them better public servants and assets to the nation. Hopefully, this would also help the government to eradicate unhealthy corrupt practices. The prophet said, “ You will not be able to attract people with your wealth but attract them with your good behaviour.” In another hadith, he said, “ The one that I love most among you is the one who possess the best behaviour and the one who will be sheltered is the one who is loving and loved.” (At-Tabrani)
The idea of Vision 2020, as another government policy is to turn Malaysia into a fully developed nation by the year 2020. Nine challenges were outlined, and having an ethical society is one of them. This proved that as we approach the year 2020, good citizens are the essence of the matter. Therefore, employers would want to have good
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employees, and learning institutions would want to have good students, lecturers and administrators. In essence, having the right personality is a matter for everybody’s concern. The Prophet said: “ A person who is entrusted with the leadership of the people and he died while they are under deception, Allah forbids him the paradise”
(Muslim, Sahih Muslim). In another hadith, the Prophet said, “Allah’s curse falls on those who give and accept bribery in matters of hukm” (Ibn Hibban and Al-Hakim).
The Quran (Ali ‘Imran: 104) states that:
“Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’ruf and forbidding Al-Munkar, and it is they who are the successful”.
Basically, one’s integrity, founded on trustworthiness and responsibility is of prime importance and is continuously promoted in the country (IIM, 2004). Emphasis on its promotion has been led by the present Prime Minister himself, as the establishment of the Malaysian Institute of Integrity has proved.
STATEMENT OF THE PROBLEM
In describing personality, personality theorists have attempted to show how we are the same as other humans and how we are different from them (Hergenhahn and Olson, 1999). The former issue concerns human nature, and the latter concerns individual differences. Thus, the goals of personality theory are to describe what humans are like and to explain why humans are like that. Hergenhahn and Olson (1999) further statesthat there is no single theory that has been completely successful at doing either, rather different theories emphasize different aspects of human nature and individual differences.
Hasan Langgulung (2001) stresses that humans are the products of history, of their problems and needs, of their time and environment. The Western people created
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solutions and remedies based on their own problems and needs. However, Muslims have different problems and needs to those faced by the West. It is only right for the Muslims to have solutions and remedies to suit their own needs. One of the dangers faced by the Muslims is blind copying of the West. The Prophet SAW said: “One day you are going to fall blindly to the system before you, even if they get into the lizard hole, you will fall too”. This has been elaborated in detail by Badri (2001) in his book,
“The Dilemma of Muslim Psychologists”. In relation to the personality test inventory, Muslim scholars are encouraged to conduct research and develop their own original inventories based on the tenets of Islam. Thereby, the issues of differing problems and needs, as raised by Langgulung, would hopefully obtain some solution. It will also reduce the Muslims dependence on the Western created personality inventories which are based on their own perspectives and values.
Khaleefa (1997) in his article, “An attempt towards an ummatic psychology”, states that the reality of the ummah is that, the present psychology in the ummatic culture is divorced from both the creative past of Islamic civilization and the creative present of Western thought. The spirit of imitation in psychology (modernization) has been exported from the West, not the techniques and methods (modernity). The Muslims have taken from the past the spirit of imitation, not the spirit of vitality and productivity. Thus, it is time that Muslims realise the importance of having their own characteristics and traits so as to develop the Muslim personality as individuals and as the ummah.
Personality is certainly identifiable over a long period of time, through communication and observations of behaviour. However, personality could also be identified prior to one being employed or admitted to a particular institution. It is done through a process called ‘personality test’ (Janda, 2001). The test is administered with
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the intention of identifying one’s personality. The result would help a relevant party in their further decisions. A personality test is any device or instrument for assessing or evaluating personality. It is designed to measure attitudes, habits and values, and are not usually timed (Carter & Russel, 2003).
Hasan Langgulung (1991) further states that theories of personality in Western psychology, unfortunately, suffer from the same fate as that faced by psychology as a scientific discipline. He explained further that although all the authorities on personality research will define personality as “the sum total of the characteristics of the individual”, nowhere was this totality of the characteristics evident in their writings. They have to go beyond the physical and intellectual level to enter into spiritual and supra-conscious stages, of which the Quran and the Sunnah have given us ample evidence and support. Thus, in order to restore that totality in conceptualizing human personality, the spiritual dimension of people, which has been ignored by western psychologists, has to be restored to its proper place.
One important aspect of having an Islamic personality is to portray to the world, especially to the non-Muslims, the beauty of Islamic teachings. A Muslim should carry with him the true character of an Islamic personality in order to wash away the misconception about Islam and the Muslims. Ridwan Abdullah (1994) stated that Muslim, as well as non-Muslim writers have come to recognize that Islam and Muslims have consistently been made to appear in a very negative light in western writings over hundreds of years. He further explained that this complexity is further compounded by the existence of deviant Muslim groups, each professing to have the correct interpretation of Islam, but adopting practices that run contrary to other Muslims. Thus, with the propagation of these so-called deviant teachings on Islam,
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how can the West be in a better position to differentiate between correct and incorrect Muslim thinking.
Realising all these gaps, the aim of this research is to develop an Ummatic Personality Inventory which is based on Al-Quran and As-Sunnah. The main difference between this instrument and the existing instruments is that of the psycho- spiritual aspect being the dimension to be measured.
THEORETICAL FRAMEWORK
The theoretical framework of this study is based on the Islamic worldview and the nature of man’s creation in relation to the development of human personality. The worldview is the prior foundation of any action. Every human action is ultimately traceable to its worldview; and as such it is reducible ultimately to that worldview.
The Islamic view is that life must be guided by the principle of Tawhid (Al- Faruqi, 1992). It is the testimony that Allah is the one and only God worthy of worship and that Prophet Muhammad is the final Messenger of Allah. It means that total obedience to the commands of Allah and adherence to the teachings of the Prophet would set a criteria par excellence in the life of a Muslim. The essence of Tawhid is to take the very words of Allah as revealed in the Quran, and the messages of the Prophet as contained in the hadith, as the guiding lights and principles of life.
The challenge, however, is to translate them into every sphere of Muslim life. The changing reality of the world would certainly provide enough challenge to fulfil the task. No matter how complex life would be, the dynamics of Islamic teachings would always seem relevant.
Human personality in the Islamic tradition is understood through the total makeup of human being - body, mind and soul. To understand the overall