Islamic Behavioral Religiosity Scale (IBRS)

Abstract

The Islamic Behavioral Religiosity Scale (IBRS) is a psychometric instrument originally developed by Chang-Ho C. Ji and Yodi Ibrahim in 2007 to measure various dimensions of Islamic religious orientation and adherence. The original scale focused on Islamic Doctrinal Orthodoxy and both Intrinsic religiosity and Extrinsic religiosity among Muslim populations.

A significant modification and adaptation of the IBRS were later conducted by Mariam Abou-Youssef, Wael Kortam, Ehab Abou-Aish, and Noha El-Bassiouny in 2011. This modified version, which includes 30 items, was specifically tailored to measure Islamic-Driven Buyer Behavioral Implications, linking religious beliefs and practices to consumer behavior and market orientation. The scale is robust, demonstrating high internal consistency across its various subscales, making it a reliable tool for studying the psychological and behavioral aspects of Religiosity in Muslim contexts.

Keywords

Islamic Behavioral Religiosity Scale, IBRS, Religiosity, Islamic Doctrinal Orthodoxy, Intrinsic religiosity, Extrinsic religiosity, Muslim psychology, consumer behavior, scale development, psychometrics.

Authors

Original Authors (2007): Chang-Ho C. Ji, Yodi Ibrahim. Adapt and Modify Authors (2011): Mariam Abou-Youssef, Wael Kortam, Ehab Abou-Aish, Noha El-Bassiouny.

Purpose

The primary purpose of the original IBRS (2007) was the development and validation of measures for Islamic Doctrinal Orthodoxy and distinct religious orientations (intrinsic and extrinsic). This was intended to provide a standardized tool capable of capturing the complexity of Islamic faith commitment beyond simple observance.

The modified scale (2011) extended this purpose, aiming to specifically measure how Islamic beliefs translate into observable, external behaviors, particularly within economic and social spheres. The modification sought to establish a “Market-Minded Religiosity Scale” capable of predicting consumer choices and behavioral implications driven by religious commitment, such as decisions regarding schooling, financial dealings, and social interactions.

Construct

The IBRS measures a multi-dimensional construct of Islamic Religiosity, generally comprising three core orientations adapted from existing psychological models and one dimension specific to Islamic theology: Islamic Doctrinal Orthodoxy, Intrinsic religiosity, and Extrinsic religiosity.

Islamic Doctrinal Orthodoxy focuses on adherence to the fundamental tenets and beliefs of Islam, such as belief in the oneness of Allah, the prophethood of Muhammad, the authority of the Qur’an, and the significance of the Five Pillars of Islam (Salat, Zakat, Hajj, Fasting). Intrinsic religiosity reflects the internalization of faith as a master motive, where religion is the core driver of life. Conversely, Extrinsic religiosity views religion as a means to an end, often for social status, comfort, or practical benefits. The adapted scale further emphasizes Behavioral Implications, assessing the application of these beliefs in daily life, family decisions (e.g., schooling, veiling), and financial conduct.

Validity

While the source content does not explicitly list specific validity coefficients (e.g., concurrent or predictive validity), the published research papers confirm that the scale underwent rigorous development and validation processes. The 2007 paper by Ji and Ibrahim focused on establishing the factor structure and validating the constructs of Doctrinal Orthodoxy and Religious Orientations using samples of Indonesian Muslims.

The modification in 2011 by Abou-Youssef et al. implies content and construct validity for the specific context of buyer behavioral research. The inclusion of items directly addressing social dealings, financial conduct, and specific Islamic practices (like veiling and mosque attendance) ensures the scale possesses high face and content validity for measuring observable Islamic-driven behavior in modern contexts.

Reliability

The IBRS demonstrates excellent internal consistency across its main dimensions, as indicated by the high Cronbach’s alpha coefficients reported in the 2011 study based on the modified scale.

• Overall Religiosity: Cronbach’s alpha is 0.847, indicating strong reliability for the composite measure.

• Islamic Doctrinal Orthodoxy: Cronbach’s alpha is exceptionally high at 0.991, suggesting near-perfect homogeneity among items measuring core beliefs.

• Intrinsic Religiosity: Cronbach’s alpha is 0.902, demonstrating excellent reliability for the dimension measuring internalized faith.

• Extrinsic Religiosity: Cronbach’s alpha is 0.842, confirming good reliability for items measuring the use of religion for social or personal gain.

Factor Analysis

The development of the IBRS involved factor analysis to confirm the distinct underlying dimensions of Islamic Religiosity. The scale is structured to capture at least three, and potentially four, orthogonal factors. The original 2007 development separated Islamic Doctrinal Orthodoxy from the intrinsic and extrinsic orientations, confirming that belief structure is distinct from motivational structure.

The modified 2011 scale likely utilized factor analysis to refine the item loading and confirm that the items designed to measure behavioral implications load appropriately onto the existing or newly established factors, ensuring the scale’s utility in predicting specific market-minded actions. The high reliability of the subscales suggests a clear and well-defined factor structure.

Instrument

Test Type: Self-report questionnaire / Psychometric Scale

Format: Likert-type scale (Inferred from standard psychometric practice, although specific response anchors are not provided in the source content, items are declarative statements.)

Language Available: English (Source material is in English; likely adapted for use in Muslim-majority contexts, suggesting potential prior translation to relevant local languages, such as Indonesian or Arabic, depending on the study population.)

Population Group: Adult Muslims

Age Group: Adults (Typically 18+)

Population Details: Originally validated on Indonesian Muslims (2007). Modified and applied in contexts studying buyer behavior, likely targeting general adult Muslim populations capable of making consumer or social decisions (2011).

Test Methodology: Administration typically involves participants responding to 30 declarative statements regarding their beliefs, practices, and motivations concerning Islam.

Keywords

Islamic faith, doctrinal orthodoxy, intrinsic motivation, extrinsic motivation, behavioral implications, consumer psychology, Muslim markets, psychometric instrument, Five Pillars of Islam.

Authors

Author ORCID Identifier: Not provided in source material.

Affiliation Email addresses: Not provided in source material.

Correspondence Address: Not provided in source material.

Permissions & Fee and Test Year

The original scale was developed in 2007 by Ji and Ibrahim. The modification and adaptation used to generate the 30-item scale presented here were published in 2011 by Abou-Youssef et al. Users should consult the original publications for specific permissions regarding reproduction and use. The instrument is publicly available through the academic publication cited below.

The original PDF containing the adapted instrument can be downloaded here: http://www.jofamericanscience.org/journals/am-sci/am0708/085_6637am0708_728_741.pdf

Reference’s

The IBRS draws upon and is documented in the following academic references:

• Abou-Youssef. Mariam., Kortam. Wael., Abou-Aish.Ehab and El-Bassiouny. Noha. (2011). Measuring Islamic-Driven Buyer Behavioral Implications: A Proposed Market-Minded Religiosity Scale. Journal of American Science;7(8):728-741.

• Ji. Chang-Ho and Ibrahim. Yodi. (2007). Islamic Doctrinal Orthodoxy and Religious Orientations: Scale Development and Validation. International Journal for the Psychology of Religion, 17(3); 189-208.

• Ji. Chang-Ho and Ibrahim. Yodi. (2007). Islamic Religiosity in Right-Wing Authoritarian Personality: The Case of Indonesian Muslims. Review of Religious Research, 49(2); 128-146.

Items of the Islamic Behavioral Religiosity Scale (IBRS)

IMPORTANT: The following scale items must be preserved in their original language and must not be changed in any way.

Modified Religiosity Scale

1. I believe that prayer (salat) as ordained by God and his prophet is crucial to the life of a Muslim.

2. I believe and declare that no other God but Allah and Mohammed is God’s final prophet.

3. I believe that fasting during the holy period of Ramadan is one of the responsibilities of Muslims that is important to do.

4. I believe that hajj pilgrimage for those with the privilege to do so is important in the life of a Muslim.

5. I believe that there will be the end of time when people will be judged according to how they live their life in this world.

6. I believe in the reasons of ha‎ving human beings life and the ability to se‎lect a way of life either based on God’s principles leading to eternal heaven or the principles God warned us against leading to eternal hell.

7. I believe that Koran is the word of Allah‚ thus its authority is justified.

8. I believe that almsgiving (Zakat) is very important in the life of a good Muslim to be paid every year.

9. Religion is especially important to me because it answers many questions about the meaning of life.

10. I read the literature and books about my Islamic faith.

11. I watch Islamic programs on TV or listen to religious programs on radio.

12. I believe that more Islamic programs‚ channels should be offered

13. I try to carry my religion over into all my other dealings in life (human dealings with my network (family members‚ friends and colleagues…Etc) and financial dealings).

14. I will send my kids to Islamic schools and not to secular schools.

15. I believe that veil is obligatory

16. I am veiled (for female respondents)/ I would convince my wife to get veiled (for male respondents)

17. My religious beliefs are what really lie behind my whole approach to life

18. If not prevented by unavoidable circumstances‚ I pray at the mosque

19. I believe that praying at the mosque is an added benefit rather praying at home or at work

20. I believe that praying Sunna‚ nawafil‚ qiyamelleil are extremely beneficial for Muslims

21. I always pray Sunna‚ nawafil‚ qiyamelleil

22. One reason for my being a member of a Mosque (or attending religious sessions) is that such membership helps to establish a person in the community.

23. Although I am a religious person‚ I refuse to let religious considerations influence my everyday affair.

24. A primary reason for my interest in religion is that my mosque or my affiliation with a religious group has pleasant social activities

25. Occasionally I find it necessary to compromise my religious beliefs in order to protect my social and economic interest

26. It does not matter so much what I believe as long as I lead a moral life

27. I pray mainly because I have been taught to pray

28. The primary purpose of prayer is to gain relief and protection

29. What religion offers me most is comfort when sorrows and misfortune strike

30. The purpose of prayer is to secure a happy and peaceful life