1. Introduction

Being one of the main niche studies of psychological dilemma, hypothetical dilemma is used to a large extent in the field of moral reasoning to investigate cognitive process related to individual’s moral structure in specific and moral development as a whole. This approach receives positive response as well as criticisms from various perspectives over the decades. Most of the denunciations root from the inconsistent predictions of one’s moral reasoning ability assessed by hypothetical dilemma and failure to act simultaneously while dealing with real life moral dilemma [1]. There are also issues related to contextual factor, which include differences on cultural aspects including the belief system, tradition and religion that influence the shaping of an individual’s moral structure.[2]. Meanwhile, some researchers have argued on the moral orientations underpinning the dilemma presented in several moral reasoning tests. Nonetheless, these controversial pitfalls have yet to bring the end of utilizing hypothetical dilemma in exploring individuals’ moral cognition.

The most common method of conventional morality research, is by making clear distinction between moral cognition, socio-moral, moral empathy, has led to the creation of various schools of thought on moral studies [3]. This isolation, at one point has opened wider opportunities to explore possible components that contribute to the development of humankind moral structure. However, on the other hand, it has limited the views towards gaining better understanding of human thinking ability and this may easily lead to unfair judgment on moral reasoning ability. Moreover, the conventional perspective on moral thinking has established a clear separation on the interaction of emotional and the spiritual dimensions or to be specified as a religious spirituality component in cognitive process. In short, the inclusion of religious spirituality component in human cognitive process is yet to be seen. Therefore there are new interest in moral psychology endeavor currently which taking into account the role of emotional and spiritual components in human reasoning ability [4,5]. For example, in the teaching of most eastern moral psychology (Muslim, Chinese and Indian), there is a tendency to give great emphasis in the interrelationship between cognitive, emotion and spiritual components to form human thinking [6]. The Islamic history has shown that human thinking ability has brought the greatest contribution to all human kind. Thus, reasoning does not stand as human perceptual alone. Some psychologists, [7] postulate the possibilities of interconnectedness concerning cognition, emotion and spiritual components in shaping individuals’ moral reasoning structure.

2. Nature and background of moral education for Muslim students in Malaysia

Morality is deeply rooted in the Malaysian society. In the ‘Vision 2020’ agenda that was envisioned during the era of Prime Minister Mahathir, morality and ethics are very much emphasized among Malaysians. The Vision 2020, in this respect, was based on the National Education Philosophy, which aims to create Malaysian citizens who are intellectually, spiritually, emotionally, and physically balanced and harmonious, driven by a firm religious belief  in God. Moral Education was then introduced as one of the subjects to be taught in the Malaysian school system. [7]. Nonetheless, the Moral Education subject has not been made compulsory for Malay students, who are Muslim. Muslim students are required to enroll for the Islamic Religious subject in schools.

The goal of the Islamic Religious subject is to enable the Muslims to understand and practice the concept of Islam as a way of life. In addition, the subject also targets to develop national unity among the multiracial population in Malaysia.

The curriculum for the subject has been specifically designed based on the Tawhid (Oneness of God) principle. As part of the curriculum that focuses on integrated and holistic approaches towards individual development and society, another Islamic concept is referred to in shaping and completing the curriculum. This concept is fard-`ain, which basically refers to the individual responsibility towards his/her own faith. Fard-`ain intends to promote education as a life-long process among the Muslim. It contains the subject areas that promote development of moral excellence, development of practical skills, and expansion of vocational education to a balanced development of the individual[7]. The teaching of Islamic education in schools has been reported not to focus upon the practical and the internalization aspects of moral virtues but to give more emphasis on the dissemination of information and knowledge about Islam to allow students to perform well in examinations[8].

Furthermore, the present assessment of Religious Education in secondary schools is not specifically focusing on assessing student’s internalization and practices of the philosophy of Islamic way of life in more holistic manner [9]. The existing assessment practices that employing paper pencil test has limited contribution concerning IQ, EQ and SQ elements nurtured in Religious Education.

In fact, a valid and reliable instrument to help the Religious Education Teachers in carrying out the task is not available.[10]

Based on the combination of Islamic psychology and cognitive schema theory approaches[11]), ASDT was developed with the aim of assessing the moral structure of Malay Muslim students. The ASDT is a compilation of five hypothetical moral dilemmas that represent the moral reasoning structure in a Malay community cultural context. The first dilemma emphasizes moral structure, which is embedded within the Malay family and corresponds to mother-child relationship. The English version of the dilemma is the following.

“Madam Arfah lives with his beloved son, Dali. Dali is a successful businessman and always busy with his chores. Dali always left his mother and wife behind when he travels for his business works. He and his wife always fight because of this matter because his wife can’t go along with Madam Arfah. In addition, Madam Arfah is wheelchair bound. Although they have a maid to help, Dali is the one who needs to accompany of his mother the most because Dali’s siblings do not have enough money support to take care of her. Hence, all of Dali’s siblings decided, Dali is the one who needs to take care of their mother. The conflict between Dali and his wife has forced Dali to consider sending his mother to old folk’s home. The care centre that he chose has full accommodation and facilities including nurse and nanny that can take care of his mother. Dali thought that his mother’s life can be better and she also can meet new friends of her age in the care center. This will surely give happiness to Madam Arfah, he guessed.

Dali brought her mother to the care center with hoping that her mother will agree with his suggestion. In spite of that, Madam Arfah actually felt quite uneasy to be sent to the care center.”