Abstract
This study aimed to collect personality traits and find personality structure from Islamic sources. In doing so, investigating Islamic sources (Holy Qoran, Hadiths, and the Islamic ethics books) around 25000 words were collected and after removing recurring and vague cases and of biological, ritualistic, and temporary states, a list of 103 trait words based on experts in Islamic sources were created. In the next phase, semantic relations between words in regards of meaning inclusion, antonymy, synonymy, using two methods of component analysis and structural semantics were investigated and as a result synonymous and antonymous, general and definite, original and sub-original, convergent and divergent, single-center and multi-center were distinguished. Results of this phase of study indicated that some traits have synonyms and some have antonymy; also, two opposing traits correspond to one semantic area because they locate on one continuum. Finally, with locating co-area words, all of the 103 words collected in the previous phase have been categorized in 15 lexical sectors. In addition, I tried to distinguish in each sector the central and basic dispositions from the peripheral and exterior dispositions. Eventually, results if qualitative study using language semantics method and conceptual correlations of words resulted in 15 dispositions or super-traits as main personality factors: collectedness, tranquility, bigheartedness, friendliness, gentleness, tractability, commitment, happiness, gregariousness, chastity, perseverance, cleverness, humility, bond-seeking, and accountability.

Abstract
The main question of this research was: Where is the position of parapsychology in Islamic psychology? Doesn't Islamic psychology need meta-psychology? Content analysis of religious and psychological texts was theoretically and conceptually applied in this research. The research results are: 1. parapsychology is in contemporary Psychology; 2. In some societies existing today, the examples of parapsychology are very various; 3. There is an obvious relationship between Islamic psychology and parapsychology because of some issues like "faith in the unseen", "high motivations", and "extrasensory perceptions" that Islamic psychology arises; 4. If we want to do a psychological analysis of human's behaviors in the scale of this world and the other, we have no choice but to pay attention to meta-psychological issues.
 

Abstract
The purpose of the present study is to find out how to create "basic concepts" as an essential step in establishing Islamic psychology. The method of this research is a qualitative research that has been conducted with a descriptive-analytical approach to religious sources and psychological findings. The findings of the research are as follows: 1) Every intellectual paradigm has its own "basic concepts" which is in line with its goals and philosophical foundations; 2) One of the basic steps to answer research questions is to identify effective concepts and turn them into "basic concepts" in a clear process; 3) Each basic concept has a theoretical and operational definition, specified capabilities and capacities; is bounded by the same concepts and agreed by the specialists of that field; 4) Providing a set of basic concepts makes it unnecessary to take on basic concepts from other scientific paradigm, to explain phenomena;.5) By discovering the relationship between basic concepts, one can explain phenomena and / or theorize. Finally, for the operation of the proposed method, the three concepts of "belonging", "alert" and "thankfulness", which potentially have the potential to become the "basic concept" in psychology, are introduced as three examples. The result is that one of the basic steps in establishing Islamic psychology is the production of "basic concepts".   

Abstract
This study aimed to investigate the concept of lifestyle according to psychology, sociology, and Islam perspectives. This is a "descriptive-analytical" study; in order to extract the exact definition of lifestyle as well as Islamic lifestyle, religious statements, psychology texts, and dictionries were examined and the collected data, using a descriptive-analytical method, were analyzied. In this assay, by investigating and anylyzing the word "style", three definitions of the word have been introduced. Defintions of lifestyle have been yielded in three approaches: sociology, psychology, and Islamic, and after examining diffrences and similarities of the three approcahes in different aspects, approporiate definitions were presented. Finally, using Islamic sources, the defintion of Islamic lifestyle as an example of lifestyle has been clarified. The conclusion is that in view of investigations and comparasions made in nine domains, the psychological and Islamic definiotions of lifestyle are very similar. Of course, the definition of Islamic lifestyle as an example of lifestyle, has the condtition of being in accord with Islam in its method and objective.

The purpose of this research is to develop and validate the scale of courage based on Islamic sources. For this purpose, two methods of conceptual analysis and field survey were used. In the conceptual analysis method, referring to the traditions of the infallibles, four components (strength, permanency, action, rational cognition) and 29 signs for courage were extracted.
In the next stage, both of components and signs with their documentation, were provided to the experts and after applying them, for verified cases, items were designed.
In the final stage, after an experts' opinions about the suitability and necessity of each item, a scale was prepared with 45 confirmed items.
In the survey stage, the scale prepared after the pilot study on 50 samples and performing statistical analysis on the data was ready for the main study.
In the main survey, the data of retrieved from implementation of scale on 225 students of Shahid Rajaee University and Qom seminary students(Masumiyeh religious Islamic school,Imam Khomeini Institute and Comprehensive Center Of Islamic Sciences) were extracted and the validity and the reliability of the scale were examined.
In order to examine the content validity, the criterion validity and the construct validity respectively was used from the experts' opinion, the moral courage scale of Sekerka and the factor analysis method.
In terms of content validity, three components of the four main components of courage were prepared. Each of the 29 signs of courage was accepted by the experts and finally, from among 87 items, 45 items were accepted for implementation of the scale. In relation to criterion validity, the Islamic courage scale has a positive and significant correlation (r = 0.637) with the moral courage scale of Sekerka. In relation to construct validity, three items with load factor less than 0.3 were eliminated and on the remaining 42 items, factor analysis was performed that after factor analysis, four factors were identified. These factors are: "Chivalry, resistance, rational action and tolerance."
 The results showed that the scale of courage based on Islamic sources has a good validity and reliability for research activities.