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.

Disaster survivors are individuals who are literally survived in the aftermath of disaster situations. They are dislocated from their affected homes to evacuation centers; and forced to leave behind all belongings. Due to the characteristics of disasters that are sudden and catastrophic, disaster survivors often experience substantial symptoms of distress and respond with psychological and psychosocial reactions. This qualitative research was conducted using a descriptive phenomenological study approach to explore, understand, and describe the experience of counselors during natural disasters in Malaysian. The authors were the primary instrument for data collection and analysis. Data included field notes and individual semi-structured in-depth interviews. The authors developed coding categories using ATLAS.ti. The themes that emerged were refined, and became the major and sub-themes for this research. This research found that the experience gained from the disaster survivors during the disaster situations has developed the understanding and addressing the complexity of satisfying disaster survivors’ critical needs during natural disasters. It was also informed that providing crisis support during natural disaster has brought plethora of experiences and knowledge that should be shared with other counselors in Malaysia.

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.