Bercinta bukanlah satu tiket untuk pasangan teruna dan dara melakukan apa sahaja. Islam menggariskan panduan tentang batas pergaulan antara lelaki dan perempuan. Mereka perlu menjaga akhlak percintaan dan memiliki rasa malu untuk melakukan sesuatu yang tidak baik. Akhlak percintaan dan rasa malu menjaga pelakunya dari perbuatan-perbuatan yang tidak sesuai dengan ajaran agama, undang-undang atau adab masyarakat. Sampel yang terlibat dalam kajian ini adalah 260 pelajar dari dua Institusi Pengajian Tinggi Awam di Selangor dan Negeri Sembilan, Malaysia. Tujuan kajian ini adalah untuk melihat samada terdapat hubungan antara akhlak percintaan dan rasa malu. Kaedah kajian ini adalah kuantitatif menggunakan Instrumen Akhlak Percintaan dan Inventori Emosi Moral Muslim. Seseorang yang menjaga akhlak dalam percintaan memiliki rasa malu yang tinggi. Dapatan kajian ini menunjukkan terdapat hubungan antara akhlak percintaan dan rasa malu. Implikasi kajian ini adalah berkaitan dengan pemahaman tentang akhlak percintaan dan rasa malu dari perspektif Islam amat relevan dalam menangani masalah sosial yang berakar dari salah faham tentang konsep cinta. Kajian ini menekankan kepentingan memahami cinta dari sudut moral dan akhlak percintaan.

The increased number of criminal offenses statistics among adolescents in Malaysia is alarming. This is believed to be rooted from the reduce of moral emotions such as shame and guilt in themselves. Therefore, this study presents the results of an exploratory factor analysis of the Muslim Moral Emotions Inventory (MMEI), a self-report measure of moral emotions of shame and guilt to overcome this issue. This instrument was administered to a sample of Malaysian-Muslims youth (n = 640) to determine the factor structure and internal reliability of these scales. The analysis showed that 18 items factored around four factors of perceived Guilt subscales includes God consciousness, Care for Others, Fear of Punishment and Forgiveness. Another 18 items factored around five factors of perceived Shame subscales include Positive Speech, Sensitive Towards Others Judgment, Safeguarding Chastity, Guarding One’s View and Modest Self-presentation. The Shame scale accounted for 54.48% of\the variance, while the Guilt scale accounted for 56.10% of the variance. The results of showed that the factor structure of the two moral emotions scales of the MMEI was significantly measured with the current sample of Muslims youth. Cronbach alpha, split-half coefficients and item analysis verified the reliability of instrument. The significance of adaptive shame and guilt as a unique contributor to psychological well-being and applications for the MMEI in assessment and outcome research among youth are discussed.

This paper discusses the concept of al-haya’ (modesty). Moral emotions are seen as fundamental in promoting adherence to ethical and social norms. This paper argues that modesty is an affective disposition that is important in the development of a Muslim’s sense of moral self. Al-haya’ inhibits a person from engaging in undesirable behaviour by creating a sense of shame. It differs from embarrassment (khajal) which refers to something that has already happened. Shame is based on what may occur in the future. Al-haya’ is also a fear of social disapprobation or disgrace ensuing from the scrutiny of others, or some imagined or internalized audiences. This paper considers the nature of modesty in exploring its characteristics from the Islamic perspective, and whether it is an adaptive or maladaptive trait. The method used in conceptualizing modesty and identifying its characteristics and types is through a document analysis of Quranic verses and authentic hadith from the classical Islamic works of Sahih al-Bukhari, Sahih Muslim, Sunan al-Tirmizi, Sunan an-Abu Dawud, and Sunan Ibn Majah. Classical and contemporary Muslim scholarship are also consulted. After analysing the philosophical and psychological aspects of modesty, the researchers found it to be adaptive rather than maladaptive from the perspective of Islamic teachings. Thus, modesty should be promoted as one of the core values in shaping the character of Muslim youth.

According to prominent theories of social control such as social bonding theory, religion has shown to be an influential factor of social control in building an ethical and moral society. Among the core religious teachings in construction of one’s self is the person’s shame and guilt emotions .It is believed that when a person is conscious about religion, they are more likely to experience feelings of shame and guilty after engaging in behaviors deemed sinful. Thisarticle aims to studythe relationshipsbetween religiosity and moral emotions (shame and guilt) among Malay youth in Malaysia. A quantitative survey was conductedfrom June to September 2015in Klang Valley which was involved 250 respondents (73 males and 177 females). The study set out to examine the relationships between religiosity and moral emotions and to examine whether there are differences in moral emotions (shame and guilt) by gender. Two measures were used to carry out the study. The Muslim Religiosity Personality Inventory(MRPI) was used to measure religiosity, while Muslim Moral Emotion Inventory (MMEI) was used to measure moral emotions. Overall, the study results showed a positive correlation between in God-consciousness and shame and guilt, supporting the study hypothesis.