thesis plot twist

Imagine a university that continuously evolves, adapts, and thrives in our rapidly changing educational landscape. This vision of a 'learning organization' is crucial for Malaysian public universities, yet many struggle to achieve it. My research investigates how ethical leadership and Islamic work ethics can transform our public universities into true learning organizations, with psychological safety playing a vital moderating role.

Why does this matter? In an era where higher education faces unprecedented challenges, from technological disruption to global competition, our public universities must evolve or risk becoming obsolete. Traditional leadership approaches aren't enough anymore – we need ethically-driven leadership that creates safe spaces for learning and innovation.

My study of 303 administrative staff across two major public universities revealed fascinating insights. First, ethical leadership significantly impacts the development of learning organizations. When leaders demonstrate integrity, transparency, and ethical behavior, they create an environment where continuous learning flourishes.

Interestingly, psychological safety emerged as a crucial factor, but with a twist – its effect was strongest in environments where psychological safety was low. This suggests that ethical leadership becomes even more critical in challenging environments where employees feel less secure about taking risks and sharing knowledge.

The implications are profound. For Malaysian public universities to thrive, we need to prioritize ethical leadership development and create psychologically safe environments that encourage innovation and learning. This isn't just about organizational success – it's about ensuring our universities remain relevant, competitive, and capable of nurturing the next generation of leaders.

My research provides a practical roadmap for this transformation. By understanding how ethical leadership and psychological safety interact to create learning organizations, we can help our public universities not just survive but thrive in an increasingly complex educational landscape.

This study matters because it bridges theory and practice, offering concrete solutions for one of the most pressing challenges facing Malaysian higher education today – how to build universities that can learn, adapt, and excel in a rapidly changing world."

my thesis in 2 minute

In the quest to transform our universities into dynamic learning organizations, we often overlook a fundamental truth - sustainable organizational learning must be built on strong ethical foundations. My research challenges the conventional approach by positioning ethical principles at the core of organizational learning in Malaysian public higher education.

Research shows that learning organizations in higher education institutions face unique challenges. Hussein et al. (2014) found that Malaysian public higher education institutions struggle to fully integrate learning organization practices, while Ghasemy et al. (2018) specifically identified implementation challenges in comprehensive universities.

Through examining ethical leadership, Islamic work ethics, and psychological safety, this study reveals how moral and ethical underpinnings can create more sustainable learning organizations. As Hong (2020) argues, the absence of ethical values among leaders hampers individual, team, and organizational learning. This aligns with Rupčić's (2017) finding that failure to achieve learning organization characteristics often stems from lack of necessary ethical practices.

Surveying 303 administrative staff across two major public universities, our findings are compelling. Ethical leadership emerges as a crucial driver of learning organization development - supported by Bavik et al. (2018) who found that ethical leadership facilitates employee knowledge sharing by addressing structural impediments within organizations.

The study's most fascinating finding reveals that psychological safety's impact is strongest in environments where it's naturally low. This aligns with Edmondson's (2018) research showing that psychological safety helps people overcome the defensiveness that can jeopardize productive learning behavior.

As Norliah and Sufean (2019) emphasize, Malaysian public higher education institutions need to prioritize continuous learning to meet the challenges of Industrial Revolution 4.0. This research provides an evidence-based framework for building sustainable learning organizations through ethical leadership and psychological safety.

In essence, this research offers a theoretically-grounded, empirically-validated approach to transforming our public universities into ethical, sustainable learning organizations.

buku fiksi dan plot plot kehidupan

Untuk memahami kehidupan, yg seringnya membingungkan, kita boleh ambil anologi naratif sebuah sebuah buku fiksyen contohnya. Ibaratkan jumlah umur kita adalah sama dengan jumlah bab yang terdapat di dalam buku tersebut. Lazimnya dalam buku fiksyen, bab-bab awal lebih kepada sesuatu yang santai dan kurang dramatik. Dan kita mungkin disajikan dengan plot yg indah dan seronok. Kita masih belum dpt melihat apa yang akan berlaku dalam jalan cerita dalam bab-bab seterusnya di masa hadapan.

Tetapi, seiring dengan bertambahnya usia, dalam konteks ini , buku telah memasuki bab-bab seterusnya.  Kita mula merasakan plot-plot ketegangan yg kurang dpt dirasionalisasi . Ia akan sampai kepada satu puncak atau satu klimaks ,  yang mungkin kita katakan pada usia 40 tahun. Pada usia itu, kita akan mencapai satu bab atau plot yang mungkin dikatakan mencerah atau membuka misteri  bab- bab terdahulu.

 Dan bahagian dan bab seterusnya apabila plot klimak mula  semakin reda, ia akan membuat kita mula lebih memahami keseluruhan cerita buku tersebut. Sebagai contoh, jika kita berada dalam bab 20, kita mungkin tidak memahami hikmah yg sebenarnya berlaku pada diri pada waktu itu. Kita akan lebih memahami apabila kita hampir mencapai bab akhir . Ketika itu bab-bab ini telah membuka hijab atau menceritakan apa yang sebenarnya berlaku.

Maka, itu sebenarnya bagaimana cara kita memahami takdir dan ketentuan sebuah kehidupan. Mungkin kita keliru tentang apa yang berlaku kepada kita pada awal awal usia , dan sering berkata "mengapa ini berlaku pada aku". Tetapi banyak perkara akan menjadi jelas apabila kita hampir ke penghujung bab dan mula mengerti hubungkait dalam melihat bab-bab sebelumnya.

Jadi, mungkin bab terakhir akan merungkai segala persoalan kekeliruan atau kebingungan kita dalam kehidupan ini. Terdpt ada satu konsep yang dipanggil "begin with the end in mind" yang dipopularkan oleh Stephen Covey dalam bukunya, "The 7 Habits of Highly Effective People". 

Dalam buku itu, beliau menerangkan betapa pentingnya kita sebelum memulakan satu itu, melihat akan realiti pengakhiran kita. Penting untuk mengetahui apakah destinasi kita, pengakhiran yang sebenarnya yang ingin kita capai. Jadi, saya harap ini mungkin boleh membantu anda dalam memahami erti kehidupan yang sering membingungkan. ALLAHUA'KLAM .

Hope as a remedy of fear

The only way to overcome fear is through hope. Fear is a natural human response, and it serves a purpose. It allows us to acknowledge our weaknesses and cling to God's most powerful support.

Placing our complete hope in the Almighty Creator assures that we remain anchored in true faith. When we, as human beings, seek His guidance and aspire for a better afterlife, we are less likely to succumb to the distractions of worldly life and our own desires. These temptations often lead us to forget the importance of having faith in our Creator and the promises He revealed to our beloved Prophets.

Lagu Untuk Esok Hari

Ku coretkan warna sepi

Di senja begini aku sendiri

Mengharap badai

Membisik lagi

Lagu harapan utk esok hari.

Kau lagukan warna pelangi

Meski haluan tetap jalan berduri

Kau dan aku bertemu nanti

Apa yg bakal dihitungi.

Singkaplah tabir ini

Aku mencari erti

Pimpinlah hati ini

Mencumbu ketenangan abadi

Bawalah aku ke sana

Ke malam seribu mimpi.

28 feb seremban.

Adam Creation and his expulsion from heavan.

We might perceive apparent contradictions in the Quran regarding the creation of Adam as a vicegerent on earth and his subsequent expulsion due to eating the forbidden apple.

To reconcile these two aspects of Islamic teaching regarding Adam's creation and descent to Earth, it's helpful to consider the following points:

1. Divine Plan: The Quran states that Allah intended to create humans as vicegerents (khalifah) on Earth from the beginning. This was part of His divine plan and wisdom.

2. Creation in Paradise: According to Islamic tradition, Adam and Eve were initially created and placed in Paradise (Jannah), not on Earth.

3. The Test: The forbidden tree and the temptation to eat from it served as a test for Adam and Eve. This test was part of preparing them for their role on Earth.

4. Descent to Earth: After eating from the forbidden tree, Adam and Eve were sent to Earth. However, this can be seen not just as a punishment, but as the fulfillment of Allah's original plan.

5. Purpose and Wisdom: The experience in Paradise and the subsequent descent to Earth can be understood as preparation for their role as vicegerents. It provided them with important lessons about obedience, repentance, and the nature of temptation.

6. Predestination: In Islamic theology, Allah's knowledge encompasses all things, past and future. Thus, these events were known to Allah before they occurred and were part of His plan.

To reconcile these points, we can understand that Allah's intention to create humans as vicegerents on Earth was always the plan. The creation in Paradise, the test, and the descent to Earth due to eating the forbidden fruit were all part of this larger divine plan. The descent to Earth wasn't just a punishment, but a means of fulfilling Allah's original intention, now with Adam and Eve having gained crucial experiences that would help them in their role as vicegerents.

This interpretation allows for both aspects - the divine plan for vicegerency and the narrative of the forbidden fruit - to coexist as part of a larger, coherent divine wisdom in Islamic thought.

bayangan ghaib

Kita telah jalani hidup dengan tujuan yg jauh dari paksi kebenaran. Apa yg diajar, kita harus mengejar dunia dan meraih segala kenikmatan yang zahir di depan mata.

 Namun selaku manusia, kita tidak dpt lari dari naluri keghaiban ttg wujudnya pengertian yg lebih dalam ttg kehidupan. Cthnya, dgn khusyu kejar kekayaan kita masih saja akan merasakan kekosongan dalam diri dan pencarian itu tidak pnh smpi kpd titik puas dan tenang yang selama ini kita cari. Apakah lantaran cuba dibisikkan oleh naluri kita yg sebenar? Sudah pasti ade yg tidak kena dengan kaedah, persepsi dan pemikiran yg digunapakai dalam kehidupan seharian kita.

Penciptaan adalah sst yg menjauhkan kita kepada pencipta dan kebenaran. Kebenaran akan terserlah bila satu per satu penciptaan dilenyapkan dan kita akan mula melihat sesautu di sebalik hijab atau yg ghaib itu. Maka dengan cari menambah kekayaan dunia hanya akan menjauhkan kita melihat byg2 disebalik hijab itu di dalam kehidupan ini. Hati2lah bile kita mula cenderung akan cintakan dunia. kerana di saat itu  kita mula lenyap ingatan terhadap betapa sementaranya hidup. Dan lebih malang lagi, lupa akan pertemuan kita dengan Sang Khaliq utk perbicaraan makhamah kehidupan.