Islamic Behavioral Religiosity Scale (IBRS)
Chang-Ho C. Ji and Yodi Ibrahim‚ 2007
Adapt and modify: Mariam Abou-Youssef; Wael Kortam; Ehab Abou-Aish and Noha El-Bassiouny‚ 2011
مقیاس دینداری رفتاری اسلامی
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
شرح سایت روان سنجی: اگرچه این ابزار برای سنجش رفتار طراحی شده است، ولی بیشتر به باورها تکیه دارد. به هر رو سه عامل: دینداری درونی، دینداری بیرونی و دینداری اعتقادی برای آن معرفی شده است.
خرده مقیاس ها و اعتبار:
Cronbach alpha‚ for overall religiosity is 0.847. Cronbach alpha for Islamic doctrinal is 0.991‚ for intrinsic religiosity is 0.902 and for extrinsic religiosity is 0.842.
چگونگی دستیابی
منبع برای آگاهی بیشتر
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