Muslim Religiosity-Personality Inventory (MRPI)

Abstract

The Muslim Religiosity-Personality Inventory (MRPI) is a comprehensive psychological scale developed by Krauss et al. (2005, 2007) to measure the multi-dimensional nature of Islamic religiosity, particularly within a Malaysian cultural context. Originally designed for Muslim youth, the scale aims to capture religious commitment and practice across behavioral, ritualistic, and ethical domains. It moves beyond simple adherence metrics to assess how religious conviction influences an individual’s personality and social interactions, making it a valuable tool in cross-cultural psychology and religious studies.

Keywords

Muslim Religiosity-Personality Inventory, MRPI, Islamic Religiosity, Pro-Social Behavior, Ritual Behavior, Anti-Social Behavior, Malaysian Youth, Islamic Psychology, Personality Assessment

Authors

Steven E. Krauss, Azimi Hamzah H., F. Idris, R. Juhari, J.A. Hamid, Turiman Suandi, Sidek M. Noah, Khairul A. Mastor, Hasnan Kassan, Azma Mahmood

Purpose

The primary purpose of the MRPI is to provide a robust, culturally sensitive instrument for quantifying the level and expression of Islamic religiosity among Muslim populations. Developed in response to a need for scales grounded in Islamic tenets rather than Western religious models, the MRPI seeks to delineate specific behavioral facets that characterize devoutness.

Its application allows researchers to explore relationships between religious commitment and various psychological and behavioral outcomes, such as ethical conduct, social responsibility, and personal adjustment. The scale’s structure, which includes dimensions for both positive and negative behaviors, offers a nuanced perspective on the impact of faith on daily life.

Construct

The MRPI is a multi-dimensional construct comprising three core factors of religious behavior, alongside a supplementary Lie Scale designed to detect response bias or social desirability. The instrument measures an individual’s self-reported frequency of engaging in specific religiously-mandated actions and attitudes.

The three main constructs measured are:

• Pro-Social Behaviors: This factor measures positive social and ethical conduct derived from Islamic teachings, such as helping others, maintaining good relations with family and neighbors, honesty, forgiveness, and general respect for public property and rules. This dimension reflects the interpersonal and communal aspects of faith.
• Ritual Behaviors: This factor assesses the adherence to core Islamic practices and knowledge acquisition, including obligatory (fard) and non-obligatory (nafil) prayers, recitation and understanding of the Qur’an, adherence to Islamic law (Sharia), and involvement in da’wah (religious propagation).
• Anti-Social Behaviors: This factor captures behaviors that contradict Islamic ethical norms, such as gossiping, jealousy, rudeness to parents, failing to pay zakat (alms), and creating public commotion. These items are often reverse-scored and represent a lack of religious self-control.

Validity

The validity of the MRPI was established through rigorous development processes, including extensive item generation based on Islamic texts (Qur’an and Hadith) and expert consultation, followed by empirical testing among the target population.

Factor analysis confirmed the proposed three-factor structure (Pro-Social, Ritual, Anti-Social), demonstrating strong evidence of construct validity. Furthermore, the scale has been successfully adapted and utilized in studies involving different faith communities in Malaysia, suggesting adequate generalizability within the region for measuring religious commitment across various traditions, provided the items are appropriately adapted.

Reliability

The MRPI demonstrates strong internal consistency, as measured by Cronbach’s Alpha, across its primary factors, indicating high reliability for research applications.

• Pro-Social Behaviors: Alpha coefficient of 0.91.
• Ritual Behaviors: Alpha coefficient of 0.90.
• Anti-Social Behaviors: Alpha coefficient of 0.75.

These high alpha values, particularly for the Pro-Social and Ritual factors, confirm that the items within each subscale reliably measure the intended underlying construct of religiosity.

Factor Analysis

The structure of the MRPI was empirically derived using factor analysis, which resulted in a multi-dimensional model that separates religious expression into three distinct, yet related, behavioral domains. The final structure comprises 102 items (with some items removed or modified during refinement).

The factor structure is critical as it distinguishes between the public, ethical, and internal aspects of religious life:

• Pro-Social Behaviors (42 items): Focuses on ethical and communal conduct.
• Ritual Behaviors (23 items): Focuses on formal religious duties and knowledge.
• Anti-Social Behaviors (18 items): Focuses on negative conduct contrary to religious ethics.

A Lie Scale is also incorporated to identify respondents attempting to present an overly favorable image of their religious behavior, thereby protecting the integrity of the self-report data.

Instrument

Test Type: Self-report personality and behavioral inventory

Format: 5-point Likert scale, ranging from (1) Never to (5) Always

Language Available: English (original items provided here) and likely Malay (used in the Malaysian context)

Population Group: Muslims (specifically Malaysian Muslims in initial development); adapted for multi-faith communities in subsequent studies.

Age Group: Youth and general adult population (initially focused on youth).

Population Details: Developed using samples of Muslim youth across various regions in Malaysia.

Test Methodology: Psychometric development utilizing exploratory and confirmatory factor analysis to validate the underlying structure of Islamic religiosity.

Keywords

Krauss, Psychological Assessment, Islamic Ethics, Pro-Social Behavior, Ritual Practices, Personality Inventory, Cross-Cultural Research, Malaysia

Authors

Author ORCID Identifier: Not provided in source content.

Affiliation Email addresses: Not provided in source content.

Correspondence Address: Correspondence generally related to University Putra Malaysia during the initial development phases.

Permissions & Fee and Test Year

The scale was developed and first published in 2005, with subsequent refinements and adaptations published in 2007. Given its academic origin, the MRPI is generally available for non-commercial academic research purposes, though specific permissions should be sought from the primary author, Steven E. Krauss. The instrument is accessible via academic platforms. The original PDF describing the adaptation of the scale can be downloaded here: Krauss, S.E., Hamzah, A. and Idris, F. (2007).

Reference’s

The following academic works document the development, validation, and application of the Muslim Religiosity-Personality Inventory (MRPI):

1. Krauss, Steven E. (2005). Development of the Muslim Religiosity-Personality Inventory for Measuring the Religiosity of Malaysian Muslim Youth. Unpublished Ph.D. Thesis. University Putra Malaysia: Serdang.
2. Krauss, S. E., Hamzah, A., Suandi, T., Noah, S. M., Mastor, K. A., Juhari, R., et al. (2005). The Muslim Religiosity-Personality Measurement Invenory (MRPI)’s Religiosity Measurement Model: Towards Filling the Gaps in Religiosity Research on Muslims. Pertanika Journal of Social Science and Humanities, 13(2): 131-145.
3. Krauss, S.E., Hamzah, A., Juhari, R. and Hamid, J.A. (2005), The Muslim Religiosity-Personality Inventory (MRPI): Towards Understanding Differences In The Islamic Religiosity Among The Malaysian Youth, Pertanika Journal of Journal of Social Science and Humanities, 13 (2): 173-186.
4. Krauss, Steven E., Azimi, Hamzah H., Suandi, Turiman., Noah, Sidek M., Juhari, Rumaya., Manap, Jamiah H., Mastor, Khairul A., Kassan, Hasnan. and Mahmood, Azma. (2006). “Exploring Regional Differences in Religiosity Among Muslitn Youth in Malaysia.” Review of Religious Research, 47(3):238-252.
5. Krauss, S.E., Hamzah, A. and Idris, F. (2007), Adaptation Of A Muslim Religiosity Scale For Use With Four Different Faith Communities In Malaysia, Review Of Religious Research, 49(2): 147-164.
6. Othman, Radiah., Hariri, Hilwani.(2012). Conceptualizing Religiosity Influence on Whistle-Blowing Intentions. British Journal of Economics, Finance and Management Sciences, 6 (1); 65-92. The original PDF can be downloaded here: http://www.ajournal.co.uk/EFpdfs/EFvolume6(1)/EFVol.6%20(1)%20Article%205.pdf.

Items of the Muslim Religiosity-Personality Inventory (MRPI)

Pro-Social Behaviors (alpha 0.91, items: 2, 17, 20, 22, 24, 25, 26, 27, 28, 30, 33, 37, 39, 40, 41, 43, 46, 50, 53, 54, 57, 59, 61, 64, 66, 68, 69, 71, 73, 76, 77, 78, 81, 82, 89, 90, 92, 95, 97(a), 97(b), 98, 100).

Ritual Behaviors (alpha 0.90, items: 3, 4, 5, 6, 8, 12, 13, 14, 16, 29, 34, 35, 38, 42, 45, 48, 65, 67, 86, 93, 94, 99, and 101).

Anti-Social Behaviors (alpha 0.75, items: 7, 15, 19, 21, 24, 36, 44, 52, 60, 63, 70, 75, 79, 80, 85, 87, 88, and 91).

Lie scale (items: 6, 23, 46, 85, I perceive those who are not the same relgion as mine as potential believers of my religion)

Rating Scale: (1) Never to (5) Always

1. I get enthusiastic about doing good deeds when people praise me.
2. I am willing to help old people when they need it.
3. I make effort to deepen my understanding of Islamic law. I make effort to deepen my understanding of law/rules/teaching/precepts of my religion.
4. I feel at peace when I hear the Qur’an recited. I refer to Al Qur’an/my Holy book/Scriptures to obtain tranquility (peace).
5. I love my brothers and sisters in Islam as I love myself. I love my brothers and sisters in my religion as I love myself.
6. I use the lessons from the Qur’an and Hadith in my conversations. I use the lessons from the Qur’an/Holy book/Scriptures in my conversations.
7. I incline toward taking a side when my friends quarrel.
8. I try to understand the meaning of Qur’anic words/verses. I try to understand the teachings of my religion in the Holy book/Qur’an.
9. I establish good relations with my neighbours.
10. I find ways to recycle anything that can still be of use.
11. I feel sad when Ramadhan ends – removed.
12. I invite others to perform obligatory prayer (solat). I invite others to perform solat/prayer/religious service.
13. I avoid something if I am unsure about its legal status. I avoid something if I am unsure about its religious implication.
14. I make effort to remember death often. I make effort to remember death and afterlife often.
15. I do not pay alms (zakat). I try to avoid myself from giving donations.
16. I find time to recite the Qur’an even if I am busy. I find lime to recite the Qur’an/Holy book/Scriptures even if I am busy.
17. I immediately apologize if I wrong someone.
18. I thank Allah S.W.T when beggars come to my house. I feel happy when beggars come to my house.
19. I make effort to always follow the Islamic code of dress. I always follow the latest fashion code of dress even though it is against my religion.
20. If I borrow money from someone‚ I will make a contract with them.
21. I cr‎eate commotion in public.
22. I do all jobs assigned to me to the best of my ability.
23. I am the first to give salam when meeting another Muslim. I am the first to greet when meeting another person.
24. I will ridicule someone in return when they ridicule me‚ even during Ramadhan. I will ridicule someone in return when they ridicule me.
25. I continue to perform good deeds even if others might ridicule me for it.
26. I am particular about doing good deeds consistently even though they may be small.
27. I easily forgive my siblings when they hurt me.
28. I always obtain the facts before passing judgment.
29. I lend to rely on others when faced with difficulty. I will seek for God’s help first then lo others when faced with difficulty.
30. I like to help the needy.
31. I do not expose the shortcomings of others.
32. I make effort not to display my personal good deeds.
33. I like to help my relatives.
34. I frequently discuss religious issues with my friends. I frequently share my religious values with my friends.
35. I make sure all my family members are following the teachings (sunnah) of Rasulullah. I make sure all my family members are following the teachings of my religion.
36. I seek sympathy from others when I experience misfortune.
37. I avoid offending in any way when joking around with others.
38. I make an ongoing effort to increase the frequency of my non-obligatory (nafil) prayers. I make an ongoing effort to increase the frequency of my good deeds.
39. I would give true information in court against someone even if he/she is my relative.
40. I would remove an obstacle that I see on the road‚ even if it is small.
41. I worry if I cannot pay debt on time.
42. I am involved in da’wah work. I am involved in religious work.
43. I care about my good relations with my siblings.
44. I admonish my friends when they do wrong. I criticize my friends when they do wrong.
45. I perform my work duties enthusiastically because it is a form worship (ibadat). I perform my work duties enthusiastically because of my religion/God.
46. I fulfill all my promises.
47. I am not sensitive to the teachings (sunnah) of Rasulullah in my daily activities – removed.
48. I make effort to obey Allah S.W.T.’s rules in every situation. I make effort to obey rules/advice of my religion (God) in my daily life.
49. I assume that people talk about me because they are concerned about my well-being.
50. I always thank a person when they do something nice for me.
51. I assume that nobody is perfect.
52. I get jealous when my colleague/friend is more successful than me.
53. I make effort to have ablution (wudhu’) at all times. I make effort to be clean at all times.
54. I try to smile as much as possible.
55. I do not get angry when I am being scolded.
56. I tend to remain silent when someone degrades Islam in front of me. I tend to remain silent when someone degrades my religion in front of me.
57. I speak politely to my parents.
58. I do non-obligatory prayers (solat sunnat) wherever I am – removed.
59. I forgive others who wrong me before they ask for my forgiveness.
60. I expect others to finish my work for me.
61. I get upset when I hear about the suffering of Muslims in other parts of the world. I get upset when I hear about the suffering of people of all races in other parts of the world.
62. I will keep a person’s identity hidden when I talk about them and they are not present.
63. I like to join in when I hear people gossiping.
64. I do not neglect my friends’ dignity.
65. I refer to the people who know when I feel uncertain about Islamic rulings. I refer to the people who know when I feel uncertain about the rulings/teachings of my religion.
66. I like to help the poor without anyone knowing.
67. I make effort to internalize the Prophet’s ethical conduct in my daily life. I make effort to internalize the ethical conduct of my religion in my daily life.
68. I throw rubbish in the trash bin when I see it lying around.
69. I feel worried when I hurt my parents.
70. I do not feel worried when I send negative e-mails/SMS messages/information to people.
71. I use public buses‚ walkways‚ etc. with care/respect.
72. I cannot tolerate people who disagree with me.
73. I am careful to follow Islamic social norms during all activities I am involved in. I am careful to follow my religious social norms during all activities I am involved in.
74. I participate in recreational activities without neglecting religious norms.
75. I perceive all non-Muslims that I see as potential Muslims. I perceive those who are not the same religion as mine as potential believers of my religion.
76. I respect all opinions.
77. I feel happy when someone says something good about one of my friends.
78. I am very conscious about my health.
79. I openly display my anger if somebody meddles with my belongings.
80. I tend to let setbacks in life distract me from my responsibilities and religious practice.
81. I am very comfortable admitting my mistakes.
82. I make a serious effort to fulfill wedding invitations.
83. I have started saving money for hajj since my early days. I have started saving money for religious donations since my early days.
84. I prefer to do any form of labour than to beg.
85. I gossip about others.
86. I make sure that when I read the Qur’an. I understand its demands. I make sure that I understand the demands/obligations/teachings of my religion.
87. I use other peoples’ belongings without their permission.
88. I speak rudely to my parents when I am angry at them.
89. My siblings and I compete in serving our parents.
90. I enjoy working in a team.
91. I pay more attention to my friends than my parents.
92. I offer my guests the best of what I have when I am hosting them in my home.
93. I like to take advantage of opportunities to understand Islam with my family. I like to take advantages of opportunities to understand my religion with my family.
94. I look for opportunities to give ch‎arity.
95. I share my opinion when I think that it will improve a situation.
96. I do not enter a person’s house until I am invited.
97. I follow the advice of my parents even though it may not be what I want. I follow the advice of my parents even though it may contradict my religious conviction.
98. I make effort to make my guests feel as comfortable as possible.
99. I set aside money every year for ch‎arity. I set aside money every year for religious purposes.
100. I work hard to achieve my goals in the specified time.
101. I pray the 5 compulsory (fard) prayers ‎{solat) every day. I practice solat/religious prayers as taught in my religion.
102. I follow the advice of my parents even though it may not be what I want.