INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Reconceptualising Spousal Character Formation: Integrating Islamic

Ethical Thought and Western Developmental Theory

Anis Syuhada Mat Yusoff., Tengku Fatimah Muliana Tengku Muda^*

Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin, Gong Badak, 21300 Kuala

Nerus, Terengganu, Malaysia

^*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100199

Received: 10 November 2025; Accepted: 20 November 2025; Published: 05 December 2025

ABSTRACT

Contemporary research in family studies increasingly highlights the importance of spousal character as a core

determinant of marital satisfaction, relational stability, and long-term family well-being. Despite this growing

recognition, scholarly engagement with the theoretical foundations of character formation in marriage remains

limited, particularly in Muslim contexts where ethical frameworks are deeply rooted in religious tradition.

Existing discussions often treat Islamic and Western perspectives as separate domains, leaving a conceptual gap

in understanding how these traditions might complement each other in shaping moral behaviour within marital

life. Addressing this gap, the present article examines the concept of spousal character formation through an

integrative analysis of Islamic ethical thought and Western developmental theory, grounded exclusively in a

qualitative document analysis of classical and contemporary texts. Relevant sources were selected through works

in Islamic ethics and foundational literature in developmental psychology, followed by systematic content

analysis to identify recurring concepts, thematic patterns, and conceptual divergences. The findings demonstrate

that both traditions provide complementary insights into the moral dispositions that shape marital interaction,

relational stability, and family well-being. Building on these insights, the proposed Integrated Character

Formation Framework synthesises classical Islamic ethical principles with contemporary psychological theory,

offering a holistic model for understanding how spouses develop the virtues, competencies, and relational

behaviours essential for marital harmony. This interdisciplinary and textually grounded approach contributes to

social science discourse by broadening theoretical conceptions of character formation and offering a culturally

relevant foundation for future empirical and theoretical research on marital and family dynamics.

Keywords: Character, Islamic ethics, marital relationship, virtue, family well-being

INTRODUCTION

Character constitutes the foundational element that determines the quality, resilience, and sustainability of

marital relationships. Within the institution of marriage, character functions as an internal compass that shapes

patterns of interaction, decision-making, conflict management, and emotional regulation between spouses.

Strong moral character among husbands and wives enhances marital harmony, supports cooperative problem-

solving, and ultimately contributes to the long-term stability and psychological well-being of the family unit

(Zaim & Salleh, 2020). This paper examines the conceptualisation of character development from Islamic and

Western perspectives. The discussion compares the two traditions to examine similarities, divergences, and the

epistemological underpinnings that inform their respective views. Such comparison allows a more

comprehensive appreciation of how character is understood, formed, and operationalised in marital contexts,

especially in multicultural and rapidly changing social environments. Understanding these perspectives is crucial

for contemporary social science research, as character development intersects with broader social phenomena

such as family dynamics, identity formation, moral development, and community well-being.

In contemporary social science discourse, character development within marriage is increasingly recognised as

a critical determinant of family cohesion, marital satisfaction, and intergenerational socialisation. Scholars in the

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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

fields of family studies, developmental psychology, education and religious ethics emphasise that character

influences not only individual behaviour but also relational patterns such as empathy, conflict regulation, mutual

respect, and long-term commitment (Hally & Haifa, 2025). However, theoretical engagement between Islamic

ethical thought and Western developmental theory remains limited, despite both traditions offering sophisticated

frameworks for understanding the moral and psychological dimensions of human conduct. By situating this

discussion within an interdisciplinary lens, the present analysis seeks to enlighten how diverse epistemological

traditions conceptualise character, and how these insights may be applied to strengthen marital relationships and

family well-being in pluralistic societies.

Epistemology of Character According to Islamic and Western Scholars

Character, as a theoretical construct, has long attracted scholarly interest from Muslim and Western intellectual

traditions. Muslim scholars in fields such as theology (ʿaqīdah), jurisprudence (fiqh), ethics (akhlāq), and

philosophy have examined character as a core dimension of human perfection and spiritual elevation. In these

traditions, character is conceptualised not only as social behaviour but also as an expression of inner moral states

shaped by faith, discipline, and divine guidance (Abdul Rahim, 2019). According to the APA Dictionary of

Psychology (2015) character is defined as the totality of an individual’s attributes and personality traits,

particularly their characteristic moral, social, and religious attitudes. Character is often used synonymously with

personality. The Collins GEM Dictionary (2021) further interprets character as the mixture of traits or qualities

that define an individual, object, or place. These attributes influence how a person responds to emerging

situations, interacts with others, and manages internal emotional processes. Etymologically, the term derives

from the Greek kharakter, which originally referred to an engraved mark, symbolically representing something

that imprints itself clearly and enduringly (Etymonline, n.d.). The term evolved to encompass inner dispositions

that shape personality and behaviour (Abdul Rahim, 2019).

From a psychological standpoint, character is understood as a constellation of habitual behavioural patterns,

emotional tendencies, and personality traits that form stable aspects of an individual's identity. Character also

represents society’s evaluative judgment of whether certain behaviours are morally acceptable or unacceptable

(Oyserman, Coon, & Kemmelmeier, 2002). Thus, character development is not merely an internal phenomenon

but is also shaped by cultural norms, social expectations, and environmental influences.

In Islamic epistemology, the foundation of character is revelation, with the Qur’an and Sunnah functioning as

authoritative sources that outline moral principles and ethical behaviour. Reason (ʿaql) and human experience

complement revelation in shaping character formation, while scholarly interpretation (ijtihād) refines practical

ethical frameworks (al-Ghazali, 2017; Nugrahaeti & Firdaus, 2025). Consequently, character encompasses

values, habits, and spiritual dispositions that are manifested both outwardly through behaviour and inwardly

through moral conscience and spiritual awareness. This duality namely external conduct and internal spiritual

orientation distinguish Islamic conceptions of character from secular, behaviourist, or purely psychological

models, thereby offering a comprehensive model applicable to marital relationships and family life.

The Concept Of Character Development

The concept of character development refers to a holistic and continuous process of cultivating moral, emotional,

intellectual, and social qualities that shape an individual’s behaviour and identity. Rooted in both philosophical

and psychological traditions, character development emphasizes the deliberate formation of virtues such as

integrity, responsibility, compassion, and self-discipline, which guide individuals in navigating life’s challenges

and moral choices. This process is influenced by multiple factors, including spiritual beliefs, family upbringing,

education, and socio-cultural environments, all of which interact to mould a person’s ethical dispositions and

decision-making patterns. In contemporary scholarship, character development is increasingly viewed as a

dynamic interplay between internal dispositions and external contexts, underscoring its significance in fostering

personal well-being, healthy relationships, and socially responsible citizenship. Accordingly, a comparative

exploration between the Islamic perspective and the Western perspective on character development offers

valuable insights for enriching both theoretical understanding and practical applications.

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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

The Concept of Character Development According to Islamic Ethical Thoughts

In Islamic scholarly discourse, character (akhlāq) is closely interrelated with moral and spiritual development.

The term akhlāq (plural of khuluq) denotes disposition, behaviour, temperament and ethical conduct. In Islamic

terminology, akhlāq is firmly rooted in the Qur’an and Sunnah, forming the ethical foundation for human

conduct. Islam divides akhlāq into two major categories: virtuous traits (akhlāq mahmūdah) and blameworthy

traits (akhlāq madhmūmah). Good character governs behaviour toward Allah SWT and fellow human beings

(Yuliharti, 2018). This dual responsibility underscores Islamic ethics as inherently relational, linking spirituality

to social conduct. The Qur’an explicitly commands justice, kindness, and the avoidance of immoral acts in Surah

al-Nahl verse 90:“Indeed, Allah commands justice, excellence, and giving to relatives; and He forbids

immorality, wrongdoing and oppression.”

The character of Prophet Muhammad PBUH serves as the ultimate model of ethical conduct, as reflected in the

hadith: “I was sent to perfect noble character.”(Riwayat Ahmad: 45). The Qur’an similarly affirms the Prophet’s

sublime character in Surah al-Qalam verse 4:“And indeed, you are truly of a great moral character.”

Classical Islamic scholars developed extensive frameworks for understanding and cultivating character. Building

upon this foundational framework, Ibn Miskawayh elaborated a systematic approach to the cultivation of virtue

that underscores his status as one of the earliest ethical theoreticians in the Islamic intellectual tradition

(Nugrahaeti & Firdaus, 2025). He asserted that the harmonious balance of the three faculties of intellect, anger,

and desire can only be achieved through disciplined moral training, continuous self-monitoring, and the

intentional habituation of virtuous actions. For Ibn Miskawayh (1909) character is inherently malleable, and

ethical transformation requires purposeful effort to strengthen the rational faculty so that it may regulate the

lower impulses and guide the soul toward moderation. He also acknowledged the significant role of external

influences such as education, companionship, and social environment in shaping moral dispositions,

emphasising that individuals are deeply affected by the character of those with whom they associate. This

multidimensional perspective demonstrates his commitment to integrating philosophical reasoning with practical

ethical guidance, resulting in a model that views character as both an inner psychological state and an acquired

moral habit. Through this synthesis, Ibn Miskawayh provides a rich conceptual foundation for understanding

moral psychology within Islamic thought, one that remains relevant for contemporary discussions on character

formation and ethical self-development.

Al-Mawardi broadened the scope of character formation to include social and political dimensions, asserting

that personal morality directly affects societal welfare and political stability (Abdullah et al., 2023). His work

Adab al-Dunyā wa al-Dīn remains influential in discussions about ethics in governance and public life. Al-

Ghazali, in Iḥyā’ ʿUlūm al-Dīn (2017), integrated legal, theological, and spiritual sciences, placing tazkiyyah al-

nafs (purification of the soul) at the heart of character formation. For al-Ghazali, character is shaped through

spiritual discipline, self-reflection, emotional regulation, and consistent ethical practice guided by divine

revelation. Ibn Qayyim al-Jawziyyah later reinforced the idea that character reflects the state of one’s faith,

asserting that noble character arises from a sound heart and strong belief, while immoral traits indicate spiritual

deficiency (Barid & Jayadi, 2020).

Collectively, Islamic scholars conceptualise character development as a holistic, lifelong process that integrates

spiritual purification, moral reasoning, disciplined behaviour, and emotional balance. Character is not merely a

social expectation but a religious obligation tied to human purpose and relationship with Allah and society.

The Concept of Character Development According to Western Scholars

In Western scholarship, character development has been shaped by contributions from moral philosophy,

psychology, developmental theory, and contemporary behavioural sciences. These approaches focus on

understanding how individuals acquire moral reasoning, personal virtues, and behavioural patterns. Aristotle

remains a foundational figure, proposing the notion of arete (virtue) and the “golden mean” or the balanced

midpoint between excess and deficiency (Broadie, 1991). For Aristotle, character is formed through habituation;

consistent practice and deliberate training cultivate virtues such as courage, temperance, and justice (Aristotle,

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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

2009). His perspective supports the idea that ethical behaviour can be taught and strengthened over time through

intentional education, a principle that continues to inform modern virtue ethics (Hursthouse & Pettigrove, 2018).

In the field of developmental psychology, Lawrence Kohlberg proposed a six-stage model of moral development

grouped into three levels: pre-conventional, conventional, and post-conventional (Kohlberg, 1981; Crain, 2011).

His theory highlights the maturation of moral reasoning from simple obedience to universal ethical principles.

This framework is highly influential in understanding how socialisation, education, and cognitive growth shape

moral character. Jean Piaget, whose work preceded Kohlberg, argued that moral reasoning develops in tandem

with cognitive maturation (Piaget, 1981). According to Piaget, children move from heteronomous morality

(obedience to authority) to autonomous morality (internalised ethical principles), suggesting that character is

intertwined with intellectual development.

Contemporary psychologists have expanded the discussion to include positive psychology, emphasising

strengths, virtues, and resilience as essential components of character (Peterson & Seligman, 2004). This shift

underscores the role of emotional well-being, positive behaviour, and social environment in shaping personality

and moral conduct. Western approaches, therefore, frame character development as a function of cognitive

growth, environmental influences, educational processes, and behavioural conditioning, offering insights that

are widely applied in social science research on family dynamics and interpersonal relationships.

Comparison Between Islamic and Western Perspectives on Character Development

A comparative examination of Islamic and Western perspectives reveals complementary yet distinct approaches

to understanding and cultivating character. Both traditions aim to develop individuals who demonstrate moral

integrity, social responsibility, and ethical conduct, but they differ significantly in their philosophical

foundations, goals, and methodologies.

In Islam, character development is a spiritually anchored process that emphasises tazkiyyah al-nafs (purification

of the soul), adherence to divine guidance, and the integration of morality with worship. Character formation is

seen as a means to attain ihsān; excellence in one’s relationship with Allah and society. The framework is

holistic, integrating spiritual, emotional, cognitive, and behavioural dimensions.

Western perspectives, meanwhile, emphasise psychological growth, cognitive development, and the impact of

socialisation and environment. These approaches focus on cultivating moral reasoning, autonomy, and socially

responsible behaviour.

Table 1: Comparison of Character Development Elements According to Islamic and Western Scholars

Aspect

Islamic Perspective

Western Perspective

Behaviour and morality based on social norms

and philosophical reasoning.

Foundation

Akhlāq grounded in the Qur’an and Sunnah.

Rational

inquiry,

empirical

research,

Source

Divine revelation, Shariah, prophetic example.

psychological theories.

Holistic, integrating spiritual, emotional, and

behavioural aspects.

Individualistic: centred on moral cognition,

personal development, and social norms.

Approach

Objective

Methods

Attain well-being in this world and the hereafter;

strengthen relationship with Allah and humanity.

Achieve social harmony, personal growth, and

moral autonomy.

Spiritual discipline, tazkiyyah al-nafs, religious

education, consistent ethical practice.

Habit formation, behavioural reinforcement,

education, and cognitive development.

Aspect

Islamic Perspective

Western Perspective

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Islamic perspectives offer a comprehensive model that integrates spiritual and moral dimensions, while Western

frameworks contribute psychological and developmental insights. Together, these perspectives enrich

contemporary social science discussions on family relationships, moral formation, and character education,

highlighting the relevance of both spiritual and psychological constructs in nurturing healthy spousal

relationships.

Integrative Conceptual Synthesis: Towards a Reconceptualization of Spousal Character Formation

The comparative analysis between Islamic ethical thought and Western developmental theory reveals a series of

intersections that allow for a reconceptualization of spousal character formation. While Islamic scholarship

places primacy on spiritual purification, moral intentionality, and the cultivation of virtuous behaviour through

divine guidance, Western theories emphasise cognitive maturation, behavioural conditioning, and the influence

of social and environmental structures. Integrating both traditions offers a more comprehensive framework for

understanding how character develops within marital contexts.

From an Islamic perspective, character is fundamentally anchored in tazkiyyah al-nafs, which nurtures internal

virtues such as sincerity, compassion, patience, and justice. These traits serve as the ethical bedrock for

harmonious marital interaction. Meanwhile, Western developmental theory contributes empirical insights into

how cognitive processes, emotional regulation, moral reasoning, and social learning shape relational behaviour.

Together, these perspectives highlight that spousal character formation is neither wholly innate nor purely

situational; rather, it emerges from the interplay between spiritual consciousness, personal agency, cognitive

development, and socio-cultural influences.

This synthesis advances the argument that marital character development is best understood through a multi-

layered approach that integrates spiritual, moral, psychological, and social dimensions. In this sense, the

reconceptualization proposed here moves beyond dichotomous frameworks and instead promotes an

interdisciplinary understanding aligned with contemporary social science discourse.

Integrated Character Formation Framework for Spouses

Based on the above discussion, this study proposes the Integrated Character Formation Framework for Spouses.

The framework conceptualises character development as a dynamic, multi-dimensional process shaped by

spiritual, cognitive, behavioural, and socio-cultural influences. It highlights that spousal character formation

does not occur in isolation but emerges through the interaction of four key domains:

a. Spiritual-Moral Foundations: This domain represents the ethical and spiritual grounding derived from

tazkiyyah al-nafs, Qur’anic guidance, prophetic teachings, and classical Islamic scholarship. These

sources cultivate inward virtues such as patience (ṣabr), benevolence (iḥsān), humility, justice, and God-

consciousness (taqwā). Such virtues form the moral core through which spouses approach marital

responsibilities and interpersonal interactions.

b. Cognitive-Moral Development: This domain incorporates insights from Aristotle’s virtue habituation,

Piaget’s cognitive developmental stages, and Kohlberg’s moral reasoning framework. These theories

emphasise how individuals acquire the ability to reason ethically, understand consequences, negotiate

perspectives, and make morally informed decisions within marital contexts.

c. Behavioural and Emotional Regulation: This domain focuses on habits, emotional intelligence,

behavioural reinforcement, and self-regulation strategies that shape observable actions in marriage.

Behaviours such as communication style, empathy, conflict management, and cooperation are influenced

by emotional processes and learned patterns reinforced over time.

d. Socio-Cultural and Environmental Influences: This domain recognises that character is shaped within a

broader relational context, including family background, cultural norms, educational exposure, religious

socialisation, and community expectations. These factors provide the structural environment within

which character is nurtured, challenged, and reinforced.

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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

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Collectively, these four domains interact to shape the moral, psychological, and relational character of husbands

and wives. The framework thus offers a comprehensive theoretical lens for understanding how character is

formed and sustained within marital life, and it provides a foundation for empirical research in family studies,

psychology, and Islamic ethics.

Figure 1: Integrated Character Formation Framework for Spouses

CONCLUSION

The Islamic ethical thought and Western developmental theory presented in this paper demonstrate that character

formation in marital life is a multi-dimensional process shaped by spiritual orientation, cognitive maturation,

behavioural regulation, and socio-cultural context. By integrating these traditions, this study offers a

reconceptualised framework that recognises both divine guidance and empirically grounded psychological

processes as essential to the development of virtuous marital conduct. This synthesis not only bridges a

longstanding conceptual divide between religious ethics and social science theory but also provides a more

holistic understanding of the moral dispositions that influence communication patterns, conflict resolution,

emotional intimacy, and collaborative decision-making within marriage.

Furthermore, the interdisciplinary framework proposed here contributes to contemporary social science

discourse by expanding theoretical understandings of moral development and demonstrating the value of

culturally embedded ethical constructs in shaping family well-being. The emphasis on both spiritual and

psychological dimensions underscores the relevance of this model for diverse cultural and religious settings,

particularly in societies where marriage remains a central institution for social continuity and moral transmission.

Beyond its theoretical contributions, the framework also opens new avenues for empirical research on marital

dynamics, including studies on character-based interventions, premarital education, and family-strengthening

programmes informed by both Islamic and psychological principles. In this way, the study lays a foundation for

future scholarship that seeks to integrate ethical, developmental, and relational perspectives in understanding the

complexities of marital character formation.

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