Abstract
In recent years, moral personality has been one of the important topics in moral psychology and includes three areas of moral character, moral identity, and responsibility. Aim: The purpose of the research was to construct and validate the moral personality questionnaire based on Islamic sources and determine its psychometric properties. Method: The research method was Hsieh and Shannon's qualitative content analysis for analyze the data and survey method to check validity and reliability. The statistical population was students, from whom 212 people were selected as a sample using stratified random sampling. Results: Content validity was obtained for the findings and the items created by experts, each item with a minimum CVR of 0.99 and CVI index of 0.79 was selected. The validity of the structure was investigated by two methods of exploratory and confirmatory factor analysis with SPSS26 and Amos24 tools, and four factors of God-centered ethics, individual-centered ethics, other-oriented ethics, and environmental ethics factor were discovered and confirmed, and all the fit indices were sufficiently favorable. The validity of the questionnaire was obtained by the correlation score of each factor with the total score, Spearman-Brown coefficient, Gottman's two-half method and Cronbach's alpha. Cronbach's alpha was obtained for God-oriented ethics factor (0.83), person-oriented ethics (0.89), other-oriented ethics (0.89) and environmental ethics factor (0.83), which indicates a very good internal consistency of the questionnaire. Conclusion: By confirming the validity and reliability of the questionnaire, researchers can use the moral personality questionnaire based on Islamic sources in research and psychological research.

Introduction
Moral personality has become one of the key topics in moral psychology in recent years, encompassing three domains: moral character, moral identity, and responsibility (Heinrichs, Oser & Lovat, 2013). A longstanding debate in moral psychology concerns whether morality exists merely at the behavioral level or whether it can also be discussed at the personality level. Research has shown that moral tendencies are situated within personality traits, and numerous studies have been devoted to this area (Mousavi Asl et al., 2020). Within the domain of moral psychology, various definitions of moral personality have been proposed, each focusing on specific aspects. Some definitions emphasize moral identity and selfhood, adopting a social-cognitive approach, and maintain that moral personality possesses a self and moral identity that actively influence social information processing (Lapsley & Narvaez, 2004). Narvaez, Lapsley, Hagele, and Lasky (2006) argue that moral personality emerges from social and practical experiences that cultivate automatic moral schemas. Blasi (2009) contends that the core idea in defining moral personality is that moral functioning is the effect of a "moral self" rather than specific cognitive components, with the self managing moral judgments and corresponding actions.
Santrock (2019) identifies three components of moral personality: moral identity (seeing oneself as moral), moral character (behavior shown toward others), and moral exemplars (models for others). Damon (1984) refers to the integration of morality with self-concept. McAdams (2009) states that moral personality encompasses traits, adaptations, and processes that support and protect moral life within a culture. In Islamic scholarly tradition, thinkers such as Avicenna, Ghazali, Naraqi, and others have addressed morality at the personality level. Avicenna defined "character" as a state of the soul through which actions are performed with ease and without deliberation. Healthy personality, in his view, is based on four principles: chastity, courage, wisdom, and justice, with moderation being the key to personality health. Ghazali similarly utilized the four virtues of wisdom, courage, chastity, and justice from Plato, along with Aristotle's golden mean theory, maintaining that personality health results from moderation of forces. Naraqi also identified four virtues—wisdom, chastity, justice, and courage—and employed the term "virtue" while emphasizing moderation (Shai'i, 2008).
Despite the existence of various moral personality measures such as Forsyth's (1980) Ethics Position Questionnaire, Peterson and Seligman's (2004) Values in Action Inventory, Aquino and Reed's (2002) Moral Identity Questionnaire, Rest's (2000) Defining Issues Test, Swanson and Hill's (1993) Moral Behavior Inventory, and Al-Amar, Ahmad, and Nordin's (2012) Muslim Character and Moral Personality Questionnaire, no comprehensive instrument has been developed to quantify moral personality based on Islamic sources. This study aims to develop and validate a Moral Personality Questionnaire based on Islamic sources, with robust psychometric properties.

Research Methodology
This research employed two methods: qualitative content analysis and survey method. First, to collect, describe, categorize, and analyze concepts related to moral personality in Islamic sources, Hsieh and Shannon's conventional qualitative content analysis was used. Then, a survey method was employed to assess validity and reliability. The statistical population consisted of seminary students and university students at the University of Quran and Hadith in Qom, from which 212 participants were selected through stratified random sampling. Participants included 26.9% seminary students, 38.2% university students, 26.9% men, 73.1% women, 72.2% married, and 27.8% single. The mean age was 32.42 years.
The questionnaire development process followed systematic steps: identifying relevant Islamic sources and conceptualizing moral personality, extracting 11 related concepts validated by experts (CVI > 0.79), conducting qualitative content analysis using open, axial, and selective coding of 865 initial codes from Qur'anic verses and hadiths to derive 14 components, and validating these components through expert review. Items were designed following standard psychometric principles, with content validity assessed by six experts using CVR (minimum 0.99) and CVI (minimum 0.79) indices. The preliminary questionnaire (158 items) was administered to a pilot sample, with items showing low variance or outlier characteristics removed, resulting in 60 final items. Construct validity was assessed through exploratory factor analysis (principal components with Varimax rotation) and confirmatory factor analysis using SPSS-26 and AMOS-24. Reliability was examined through Cronbach's alpha, Spearman-Brown coefficient, and Guttman split-half methods.

Discussion
Factor Structure and Dimensions of Moral Personality
Exploratory factor analysis using principal components with Varimax rotation yielded 15 factors with eigenvalues greater than 1, collectively explaining 65.82% of the total variance. However, upon further analysis through second-order factor analysis and examination of the scree plot, four main factors emerged as the most interpretable and theoretically coherent structure: God-centered ethics, individual-centered ethics, other-oriented ethics, and environmental ethics. Confirmatory factor analysis confirmed the four-factor model with acceptable fit indices (CFI = 0.941, GFI = 0.913, RMSEA = 0.072, NFI = 0.894, RFI = 0.855), indicating good model fit.
God-centered ethics emerged as the first factor, comprising 13 items. This dimension describes a personality that deeply perceives the greatness of the Creator and the smallness of creation, never forgetting divine remembrance, and constantly feeling that God observes all actions. Such individuals perceive the presence of divine supervisors including God, angels, and the Imams in their daily lives. Their faith in God's promises and warnings has reached a level where they have no doubt about heaven and hell. They constantly fear divine punishment for sins, omissions, and neglecting religious duties. They possess love and devotion toward God and His chosen ones (tawalli) while distancing themselves from God's enemies (tabarri). They express gratitude for divine blessings, trust in God while despairing of others, and maintain hope only in God. Their motivation is oriented toward performing good deeds with pure, benevolent intentions.
Individual-centered ethics emerged as the second factor with 21 items. This dimension reflects cognitive aspects of moral personality including happiness-oriented thinking, deep understanding, accurate analysis of actions, awareness of contemporary currents, and recognition of truth with acceptance and perseverance. Such individuals possess wisdom, insight, and rational thinking, always seeking beneficial outcomes. They maintain composure and tranquility, perform daily actions with moderation, and maintain consistency between their inner states and outward behavior. They exhibit self-control, dignity, and steadfastness in times of difficulty. They are never content with the minimum and always seek self-improvement. They possess ambition, perseverance, self-discipline, and conscientiousness. From a behavioral perspective, they engage in self-reformation, avoid oppression, and practice self-restraint. They are characterized by honesty, trustworthiness, and patience in adversity.
Other-oriented ethics was the third factor comprising 20 items. This dimension captures the social and interpersonal aspects of moral personality. Such individuals are fair and just in their dealings, never violating others' rights. They treat people with respect and do not consider themselves superior to others. They are forgiving and overlook others' faults. They are generous and charitable, always ready to help those in need. They prioritize others' needs over their own when appropriate. They uphold social justice and protect the rights of the vulnerable. They are trustworthy and reliable, and they maintain good relations with others even in difficult circumstances. They are characterized by kindness, compassion, and empathy toward others. They practice consultation and mutual decision-making in social affairs. They actively participate in community improvement and social welfare.
Environmental ethics was the fourth factor with 6 items. This dimension addresses the relationship between moral personality and the natural environment. Such individuals recognize the importance of environmental stewardship, avoid waste and extravagance, and practice moderation in resource consumption. They care for nature and living creatures, recognizing them as signs of divine creation. They protect the environment from harm and degradation, using natural resources responsibly. They appreciate nature's beauty as a manifestation of divine creativity and strive to maintain environmental balance.
Reliability and Validity
The questionnaire demonstrated excellent psychometric properties. Cronbach's alpha for the total scale was 0.95, with subscale alphas of 0.83 for God-centered ethics, 0.89 for individual-centered ethics, 0.89 for other-oriented ethics, and 0.83 for environmental ethics. The Spearman-Brown coefficient was 0.846, and the Guttman split-half coefficient was 0.844, indicating strong internal consistency. The correlation between the two halves was 0.733. All subscale correlations with total score were significant and exceeded inter-subscale correlations, supporting discriminant validity and indicating a robust scale structure.
The four-factor model provides a comprehensive framework for understanding moral personality from an Islamic perspective. Unlike Western conceptualizations that typically emphasize individualistic virtues, the Islamic framework integrates vertical (God-centered) and horizontal (individual, social, and environmental) dimensions of morality, reflecting a holistic worldview. This multidimensional structure addresses the cognitive, emotional, motivational, and behavioral aspects of moral personality, consistent with the integrated nature of Islamic ethics.
Theoretical and Practical Implications
The development of this questionnaire has significant implications for psychological research and practice in Islamic contexts. For researchers, it provides a culturally grounded instrument for studying moral development, personality, and ethics from an Islamic perspective. For clinicians and educators, it offers a tool for assessing moral personality dimensions and designing interventions to enhance moral functioning. The four dimensions identified—God-centered, individual-centered, other-oriented, and environmental ethics—can guide the development of moral education programs that address the full scope of Islamic ethical teachings. Future research should investigate the relationship between moral personality and psychological well-being, examine the influence of demographic factors, and explore the effectiveness of interventions aimed at enhancing moral personality based on these dimensions. Additionally, cross-cultural studies comparing moral personality across different Islamic and non-Islamic societies would contribute to understanding the universality and cultural specificity of these moral dimensions.

Conclusion
This study successfully developed and validated the Moral Personality Questionnaire based on Islamic sources, demonstrating robust psychometric properties including strong internal consistency (α = 0.95), acceptable content validity (CVI and CVR indices), and a well-supported four-factor structure (God-centered ethics, individual-centered ethics, other-oriented ethics, and environmental ethics). The questionnaire provides a comprehensive, culturally grounded instrument for assessing moral personality from an Islamic perspective, addressing a significant gap in the psychological literature.
The four-factor model offers a holistic framework that captures the vertical relationship with God, the intrapersonal dimensions of moral functioning, interpersonal social ethics, and environmental stewardship. This multidimensional approach distinguishes the Islamic conceptualization of moral personality from Western models that tend to focus primarily on individual virtues or social behavior without the transcendent dimension. The instrument's strong reliability and validity make it suitable for use in research, clinical assessment, and educational settings.
The findings contribute to the growing field of Islamic psychology by providing an empirically validated tool grounded in Islamic sources. The questionnaire can facilitate research on moral development, personality, and ethics in Islamic contexts, support the design of culturally sensitive interventions, and inform moral education programs. Future research should explore the relationship between this measure and other psychological constructs, examine its applicability across diverse populations, and investigate its utility in clinical and educational interventions. Limitations of the study include the relatively limited sample size and the specific population (seminary and university students). Future studies with larger, more diverse samples are recommended to further validate the instrument and establish normative data. Additionally, longitudinal research could examine the stability of moral personality over time and its relationship to various life outcomes.