This study examines the Qur’anic portrayal of human behavior through a moral-psychological analysis of three

central character types: believers, disbelievers, and hypocrites. While classical Qur’anic exegesis has long

described these groups in terms of theological and ethical identity, contemporary contexts demand a renewed

The article further conducts a comparative evaluation of these profiles, highlighting their psychological and

ethical dimensions. Special attention is given to the manifestation of these Qur’anic character types in

contemporary society, including the rise of moral relativism, identity crises, spiritual instability, and performative

religiosity. This study argues that the Qur’an offers a comprehensive framework for understanding human moral

behavior that remains profoundly relevant in addressing modern ethical dilemmas, community challenges, and

youth identity formation. The findings contribute to Qur’anic moral psychology by bridging classical scriptural

insights with current behavioral realities, demonstrating the enduring relevance of the Qur’an’s guidance for

Keywords: Qur’anic moral psychology, believers, disbelievers, hypocrites, behavioral patterns, contemporary

human conduct, moral agency, and internal states. Classical exegetes such as al-Ṭabarī, Ibn Kathīr, al-Qurṭubī,

and al-Rāzī have provided extensive commentary on these profiles, highlighting their spiritual, ethical, and

communal implications. Contemporary scholarship, however, has yet to fully integrate these Qur’anic insights

In today’s rapidly shifting social landscape, the study of Qur’anic behavioral archetypes carries renewed

significance. The challenges of moral ambiguity, identity fragmentation, performative religiosity, and ideological

polarization call for a deeper engagement with scriptural guidance that addresses both internal motivations and

outward conduct. Understanding the Qur’anic behavioral spectrum can offer valuable perspectives on resilience,

sincerity, self-deception, and the psychological mechanisms underlying faith and denial. It can also illuminate

how these archetypes manifest within modern communities and individual experiences, particularly among

The Qur’an offers a holistic framework for understanding human nature (fiṭrah), moral development, cognition,

and emotional orientation. Classical Muslim scholars consistently highlighted that human behavior emerges

from an interplay between the spiritual heart (qalb), the intellect (‘aql), and the self (nafs). Works by scholars

such as al-Ghazālī, Ibn Taymiyyah, and al-Rāghib al-Iṣfahānī discuss the internal psychological forces driving

human choices, including sincerity, ego, desires, and moral perception. Contemporary studies in Islamic

psychology (e.g., Haque, 2018; Rothman, 2019) have revisited these foundational concepts, emphasizing their

Within this framework, the Qur’an presents three primary behavioral categories—believers, disbelievers, and

hypocrites—each with distinct psychological and moral attributes. These archetypes serve as diagnostic lenses

through which moral excellence, spiritual dysfunction, or ethical inconsistency can be examined. Despite the

consciousness (taqwā). Al-Qurṭubī and al-Rāzī highlight their consistency between internal belief and outward

In contrast, disbelievers are portrayed as possessing a moral psychology shaped by arrogance, denial of truth,

emotional resistance, and the refusal to receive guidance. Tafsīr literature frequently frames their behaviors as

byproducts of both psychological barriers (e.g., pride, stubbornness) and ethical failings (e.g., injustice,

corruption). Meanwhile, hypocrites display a duality that is both behavioral and psychological. As explained by

al-Zamakhsharī and Ibn Kathīr, hypocrites’ outward expressions differ from their internal convictions, resulting

These works form the traditional foundation for any analysis of the Qur’anic behavioral spectrum. However,

classical tafsīr primarily emphasizes theological and ethical dimensions, leaving space for contemporary scholars

However, there remains limited academic work focusing specifically on the comparative behavioral analysis of

the three Qur’anic archetypes within a single framework. Most contemporary studies treat believers, disbelievers,

and hypocrites in isolated discussions rather than as interconnected profiles reflecting a spectrum of human moral

sociopsychological realities, such as moral relativism, spiritual instability, performative religiosity, and the

This gap highlights the need for the present study, which integrates classical exegesis, Qur’anic moral

This study employs a qualitative, thematic, and hermeneutic research design to analyze the behavioral

patterns of believers, disbelievers, and hypocrites as presented in the Qur’an. A qualitative design is appropriate

due to the interpretive nature of scriptural analysis and the focus on conceptual, ethical, and psychological

Relevant verses describing the three groups are identified and categorized into thematic clusters such as sincerity,

denial, duplicity, spiritual perception, moral integrity, emotional responses, and behavioral consistency. Each

This comparative analysis integrates classical commentary with concepts from modern moral psychology to

The final stage examines how these Qur’anic archetypes manifest within modern human behavior. This includes

This step ensures the study’s findings contribute meaningfully to contemporary moral discourse and social

aligned behavior (Badri, 2018; Haque, 2018). The Qur’an highlights believers’ capacity for repentance, growth,

and steadfastness in adversity, reflecting a stable and coherent moral identity supported by spiritual

resistance, and spiritual blindness (ʿamā al-qalb). Classical tafsīr emphasizes that disbelief persists not merely

Table 1 Comparative behavioral traits of believers, disbelievers, and hypocrites based on Qur’anic moral

are internally motivated by divine consciousness (taqwā), resulting in sustained ethical behavior even in the

In modern psychological terms, believers align with intrinsic motivation, disbelievers with ego-defensive

mechanisms, and hypocrites with externalized motivation and impression management. This mapping

underscores the Qur’an’s sophisticated insight into human psychology, predating and paralleling contemporary

The Qur’an’s descriptions of these three groups also reflect distinct emotional and cognitive tendencies.

This divergence highlights how internal faith or rejection directly shapes cognitive processing and emotional

health. The Qur’anic portrayal aligns closely with modern findings that inner belief consistency enhances

psychological well-being, whereas duality or moral inconsistency contributes to stress, anxiety, and identity