Are you referring to (a) an organization's citizenship behaviors within the community/society, or (b) the citizenship (extra-role) behaviors of the members within the organization?

If (a), refer to corporate social responsibility literature.

If (b), refer to http://shell.cas.usf.edu/~pspector/scales/ocbcpage.html

Organizational Citizenship Behaviour is well established construct in western psychology and management research. You may consider the work of Organ and his colleague. They have also published books on OCB. Some of my research work is also based on organizational citizenship behaviour in Indian Context, which are free available on research gate  

I agree with AKHILENDRA KUMAR, OCB of Dennis Organ is the suitable construct for your research, it needs to be adapted to fit your setting, of course, in terms of items.

good luck.

Following brief note may be useful for you.

According to Organ and Konovsky (1989, as in Nelson and Quick, 1997), organizational citizenship behaviour is behaviour that is above and beyond the call duty. Kleiman (2000) defines it as the willingness of employees to engage in behaviours that help the organisation achieve its goals (Kleiman, 2000). According to Farh, Zhog, and Organ (2004), the concept of OCB includes the following: 

1.      Taking Initiative: to perform additional duties such as working overtime, extra duties, and cooperating with fellow workers.

2.      Helping Co-worker: to help co-workers with organizationally relevant tasks or personal problems.

3.      Voice: to raise constructive suggestions or speak up to prohibit harmful behaviour to the organization.

4.      Participating in Group Activities: to participate in activities organized by organization or by special groups of employees.

5.      Promoting Organizational Image: to create a good image about the organization to outsiders.

6.      Self Learning: to improve one’s knowledge or skills through self learning.

7.      Social Welfare Participation: to participate in activities of public welfare or community service nature.

8.      Keeping Work Place Clean: employee’s discretionary behaviour that keeps the work place clean.

9.      Interpersonal Harmony: employee’s discretionary behaviour to avoid pursuing personal power and gain with detrimental effects on others in the organization.

10.  Protecting Organizational Resources: employee’s discretionary behaviour to avoid negative behaviours which abuse organizational policies and resources for personal use. 

In simple it means a state where the employee performs willingly more than what he/she is supposed to perform (according to the job description) for the success of the organisation. The employee who has a high level of organizational citizenship behaviour knows that his or her success depends on the organization’s success; progress of organizational success means some progress of his or her personal success; and therefore he or she loves the organization. Consequently he or she works more than he or she is officially supposed to work for the organization. It includes volunteering for extra assignments, exercising a high level of creativity and innovation on an organisational problem and helping others in an unexpected way.

Source: Opatha, HHDNP, (2015), Organizational Behaviour, Dept. of HRM, USJ

Electronic copy available at: http://ssrn.com/abstract=2542074

Malaysian Management Review JANUARY-JUNE 2014 Vol. 49 No. 1 55

by

Naail Mohammed Kamil*

International Islamic University Malaysia

Department of Business Administration

P.O. Box 10, Jalan Gombak, 50728 Kuala Lumpur, Malaysia

&

Khaliq Ahmad

International Islamic University Malaysia

Corporate Strategy and Quality Assurance

P.O. Box 10, Jalan Gombak, 50728 Kuala Lumpur, Malaysia

ABSTRACT

Research on organizational citizenship behaviour (OCB) has received enormous

attention from researchers in the West. Quite a number of scales have been developed

to measure OCB from Western perspectives emanating from Western value systems.

There is a dearth of research that has attempted to develop scales for measuring OCB

from other cross-cultural and religious perspectives, especially from the Islamic

perspective. The present study attempts to study and propose a scale for measuring

the construct of organizational citizenship behaviour from the Islamic perspective

(OCBIP). Survey data employed in this empirical study was drawn from 160 Muslim

employees working in majority Muslim-owned companies in the West Nusa Tenggara

province of the Republic of Indonesia. After validation by subject matter experts in

the fields of organizational behaviour and Islamic studies, only 31 out of the 45 total

items developed to measure OCBIP were found to be valid and reliable. Assessing

their psychometric properties, it was revealed that the 31 items loaded on four factors

of the OCBIP scale with good psychometric indices, thus confirming the scale for

measuring OCBIP in a business/ organizational context

Key Words: organizational citizenship behaviour from the Islamic perspective

(OCBIP), altruism, civic virtue, advocating high moral standards, removal of harm.

Development of a Scale for Measuring the

Construct of Organizational Citizenship

Behaviour from the Islamic Perspective

Corresponding author:

*Assistant Professor, Email: [email protected]

Electronic copy available at: http://ssrn.com/abstract=2542074

56 JANUARY-JUNE 2014 Vol. 49 No. 1 Malaysian Management Review

Introduction

Organ (1988, p. 4) defined organizational citizenship behaviour as “individual discretionary

actions that are not expressly rewarded but in fact promote organizational goal achievement”.

In an earlier work, Organ (1977) conducted a study to investigate behaviours that were not part

of an employee’s job description in the workplace but that might have significant contributions

to make to the development of the organization.

These behaviours include any of the gestures often taken for granted that lubricate the social

machinery of the organization, but that do not directly adhere to the usual notion of task

performance (Bateman and Organ, 1983; D’Intino, 1999). In other words, one may think of

OCB in a more pessimistic way as the consequences that will prevail should employees refrain

from performing other beneficial acts (for instance, in response to work disputes between

employees and management) and stick to the formal job requirements as prescribed by the

organization.

Bateman and Organ (1983) seemed to be quite disposed to the social exchange theory

proposed by Blau (1964) that sometimes in social life, people tend to respond to the good acts

of others by exhibiting positive behaviour. This seems to suggest that Bateman and Organ used

Blau’s (1964) social exchange theory as the background for the development of their OCB

construct.

Owing to the insufficiency of research that adequately captures the status of the OCB research

phenomenon and its outcomes, Podsakoff et al. (2009) conducted a meta-analytic study

drawing on over 500 OCB studies to narrow this gap. The purpose of the study was to provide

a meta-analytic investigation of the relationship between OCB and a number of individual and

organizational-level outcomes. The authors suggested that the research approach of the OCB

phenomenon, which in most cases emanates from Western value systems, does not seem to

adequately capture the salient reasons as to why OCB occurs.

With reference to this research gap, perhaps what has not been adequately studied is the construct

of organizational citizenship behaviour from other cross-cultural and religious perspectives,

especially from the Islamic perspective. In view of this, the present study attempts to make a

relevant contribution to the existing literature on OCB from Islamic management perspectives.

Specifically, the research attempts to study and propose a scale for measuring the construct of

organizational citizenship behaviour from the Islamic perspective (OCBIP).

Developing an OCBIP Scale

The process of semi-developing Taqwa manifestation and OCB scales from an Islamic

perspective is described in detail in this section. This section presents the steps applied in

developing a scale according to the five stages recommended by Cohen and Swerdlik (2002):

(1) test conceptualization; (2) test construction; (3) test try out; (4) item analysis, and; (5) test

revision.

Conceptualizing the OCBIP Scale

The Qur’an contains a vast amount of teachings, injunctions and exhortations for human

Development of a Scale for Measuring the Construct of

Organizational Citizenship Behaviour from the Islamic Perspective

Electronic copy available at: http://ssrn.com/abstract=2542074

Malaysian Management Review JANUARY-JUNE 2014 Vol. 49 No. 1 57

beings to heed and obey in order for them to live the best life possible in both this world and

the next. The Creator bestows fitrah – the innate faculty with which man knows Allah – on

every human being.

Furthermore, after creating human beings, Allah did not leave them without guidance. The

Qur’an states that human beings are Allah’s vicegerents on earth and, in view of this, a great

number of verses within it are directed towards the notions, values, concepts and emotions of

guiding human beings to the right path.

Good outward behaviour in Islam reflects the goodness of internal behaviour. The embodiment

of goodness in internal behaviour is belief in Allah. Faith (Iman) in the heart of the believers

predisposes their observable behaviours. Faith determines actions, and both faith and actions

shape personality. This view has been supported by the majority of renowned Muslim scholars.

Ibn Taymiyah (1978) stated in his book al-fatawa that the core of the faith is located in the

heart of the believer, and the branches of the faith are reflected in what can be observed when

the Muslim fulfils outwardly the demands of the five pillars of Islam. He calls these behaviours

amal al-qalb al-batinah (Kamil, 2012). Good inner behaviour develops a faculty referred to in

the Qur’anic text as Taqwa. The aspects of Taqwa should be reflected in the external behaviour

of Muslims, as well as in their good deeds.

In this study, the operational definition of OCB from the Islamic perspective (OCBIP) is the

discretionary actions in accordance with the Shari’ah that individuals portray in organizations

in order to seek falah or ridhallah (the pleasure of Allah) by the protection of the objectives

(maqasid) of Shari’ah (Islamic law). These consist of the five daruriyat (necessities) of the

protection of religion, life, wealth, reason/intellect and progeny, the hajiyat (compliments)

and the tahsiniyat (embellishments). When an action is directed at the individual employee

as the target, it is described in this study as OCB from the Islamic perspective – Individual

(OCBIP-I). When an action is directed at the organization as the main target, it is described in

this study as OCB from the Islamic perspective – Organizational (OCBIP-O).

As held by Podsakoff et al. (2009), the dimensions captured by Williams and Anderson’s (1991)

conceptualization of OCBI (OCB directed to the individual as the primary target) include

altruism, courtesy, peacekeeping, cheerleading, interpersonal helping, interpersonal facilitation,

helping co-workers and interpersonal harmony. However, as posited by Junaidah (2009), it

would be sinful for Muslims to fail to perform their activities according to the guides and

requirements in the Qur’an and according to the Sunnah of the Prophet Muhammad (p.b.u.h.).

Junaidah further posited that employees and managers are accountable and answerable not

only to their superiors and organization but also eventually to Almighty God.

In this regard, the present research refers to OCB as indicated by the operational definition

presented above, and with respect to: (1) seeking to help alleviate hardship; and (2) seeking to

remove harm from co-workers and from humankind in general (i.e., the target), This suggests

that all eight dimensions of OCB-I (see Table 1). as captured in the works of Podsakoff et

al. (2009), are qualified to be within the purview of the Islamic worldview when they are

displayed in accordance with the definition.

From the works of Podsakoff et al. (2009), Williams and Anderson’s (1991) conceptualization

of OCBO (OCB directed to the organization whereby the organization is the main target)

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58 JANUARY-JUNE 2014 Vol. 49 No. 1 Malaysian Management Review

includes compliance, civic virtue, sportsmanship, organizational loyalty, endorsing, supporting,

defending organizational objectives, job dedication, voice behaviour, taking charge and

promoting the company’s image.

According to Metle (2002), Islam signifies religion as a social order and a way of life that

aims to produce a unique personality and a distinct culture for society. In this study, therefore,

OCBIP-O is used to describe individual discretionary actions in accordance with the Shari’ah,

which individuals portray with the ultimate goal of seeking falah or ridhallah (the pleasure

of Allah) by maintaining and advocating high moral standards at the workplace (serving as

Khalifah or viceroy of Allah in this world), with the main aim of protecting the maqasid

(objectives) of Shari’ah, consisting of the five daruriyat (necessities) of the protection of

religion, life, wealth, reason/intellect and progeny, hajiyat (compliments) and tahsiniyat

(embellishments).

It is worthwhile to note that the definition is extensive and broad, and beyond the

conceptualizations of both early OCB advocates (Bateman and Organ, 1983; Graham, 1986a;

1986b). For instance, Muslims are required to maintain high moral standards, but to qualify

for portraying OCB a Muslim must also “advocate” high moral standards at the workplace.

This is in line with the hadith (the sayings of Prophet Muhammad, p.b.u.h.) that whomever

amongst you sees an abhorrent or a sinful act (as regards to the Shari’ah) should correct it

with his hands. If he is unable to correct it with his hands, then he must use his tongue (i.e.,

his voice). In the Western conceptualization of OCB, this is equivalent to Graham’s (1986a,

1986b) organizational dissent or voice. The Prophet (p.b.u.h.) added that if he is unable to use

his tongue to make a positive change, he should use his heart (i.e., hate the act and register the

hatred with actions and emotions until the sinful actors understand from his actions that he

hate their acts), but that this is the weakest of iman (faith).

This suggests that a Muslim who maintains high moral standards is performing his obligation

as required by Islam, but that a Muslim who not only maintains but also advocates and leads

in acting with good moral standards is said to display OCB. This justification therefore, leads

us to the belief that all eleven dimensions of OCBO (see Table 1), as captured in the works of

Podsakoff et al. (2009), are qualified to be in the confines of the worldview of Islam when they

are displayed in accordance with the prescription of this definition.

Development of a Scale for Measuring the Construct of

Organizational Citizenship Behaviour from the Islamic Perspective

Organizational Citizenship Behaviour from the Islamic Perspective (OCBIP)

Individual Organizational

Altruism (Al-Eethar) Compliance

Courtesy Civic virtue

Interpersonal helping / helping co-workers Sportsmanship

Alleviate hardship (daf’a darar) Organizational loyalty

Remove harm (raf’al haraj) Job dedication / taking charge

Voice behaviour

Advocating high moral standards (Da’wah)

TABLE 1: VARIABLES IN THE OCBIP MEASUREMENT MODEL

Malaysian Management Review JANUARY-JUNE 2014 Vol. 49 No. 1 59

Validation of the OCBIP Scale

Based on the definition of the OCBIP variables, a pool of 50 items was developed to assess the

reasonableness of the OCBIP subscales during the pilot work. A group of items was constructed

for each OCBIP subscale and tried out in several stages of piloting.

The first stage of piloting was a trial using four PhD students from the Faculty of Economics

and Management Sciences (KENMS), three PhD students from the Faculty of Education

(KAED) and three PhD students from the Faculty of Islamic Revealed Knowledge and Heritage

(KIRKH) at IIUM. The aim at this stage was to look into the clarity of the statements, the

meaning reflected by each item, mistakes in typing or grammar, and the time needed to finish

answering questions on the entire pool of items.

The second stage of the pilot study involved addressing the psychometric properties (the validity

and reliability) of the OCBIP scale. The aim was to validate the OCBIP scale by estimating the

methods of content and construct validation. This is presented in the next section.

Content Validity of the OCBIP Scale

Content validity ensures that the measure includes an adequate and representative set of items

that tap the concept (Sekaran and Bougie, 2010). It is the extent to which the questions or

statements in a test provide a representative sample of the content domain of the trait attribute

(or behaviour) that is to be measured (Murphy and Davidshofer, 2005). The more the scale

items represent the domain or universe of the concept being measured, the greater the validity

of the content. In other words, content validity is a function of how well the dimensions and

elements of a concept have been delineated.

According to McIntire and Miller (2000), there are two steps to obtaining evidence of content

validity. The first step is to define the universe of the attribute, behaviour, trait, or characteristic

being measured. The second is getting experts to rate how essential each statement in the scale

is to what is being measured. Kline (2011) stated that the best feedback on a test would be the

kind that comes from subject matter experts (SMEs) who seek to ensure that the questions are

clear and unambiguous.

Validating the OCBIP Scale Using Subject Matter Experts (SMEs)

The aim of the pilot study at this stage was to validate the OCBIP by consulting SMEs, the

objective of which was to develop clear and unambiguous measures of the OCBIP subscales

relevant to the OCBIP attributes.

With reference to the operational definitions, a draft of the 50 OCBIP items was distributed to

five lecturers from the Faculty of Islamic Revealed Knowledge and Heritage (KIRKH) and the

Institute of Islamic Thought and Civilization (ISTAC) at IIUM. Out of the five lecturers from

KIRKH and ISTAC, two were from the Usulul Din department, two were from the Qur’an

and Sunnah department and one was from ISTAC. The draft was distributed further, to five

lecturers from the Faculty of Economics and Management Sciences (KENMS), six experienced

practitioners in business organizations (two from Malaysia and four from Indonesia), and five

PhD students (four from KENMS and one from KAED). Thus, in all, 21 SMEs were contacted

to validate the OCBIP.

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60 JANUARY-JUNE 2014 Vol. 49 No. 1 Malaysian Management Review

The decision on the choice of SMEs was carefully considered due to the “Islamic background”

of the study. Out of the 21 SMEs contacted, ten responded and submitted their reports and

brief resumes to the researcher. According to researchers, ten SMEs are more than enough to

validate the content of the scale.

OCBIP Scale Content Validity Results

Since content validity is a quality, evidence of content validity obtained from experts is a

qualitative indicator. Data from the ten SMEs were analysed using several criteria. The first

criterion was the consensus of experts on individual items as to whether they were “Relevant”,

“Relevant but not important” or “Not Relevant”. These rating choices were based on interrater

reliability by C.H. Lawshe (1975). When experts did not comment on an item, that item

was considered relevant and important. When an expert commented on an item that needed to

be reworded or rephrased, that item was considered relevant. When an expert mentioned that

the item should be deleted, that item was considered not relevant. The second analytic method

adopted was the constant comparative method from Glasser and Strauss (1976). Using the

constant comparative method, the views of experts on each item were compared constantly

throughout the entire questionnaire. These two criteria were adopted to strongly ensure that

items were well screened before the final questionnaire for the pilot study was constructed. The

result of the analysis using these criteria was that five items were found to be “Not Relevant”

and were deleted, leaving 45 items.

Pilot Study

A pilot study was conducted to assess whether the items should be included on the final form

of the main study. Specifically, the purpose of the pilot study was to validate the measures by

identifying the psychometric properties (the validity and reliability) of the OCBIP scale.

The research tested the OCBIP scale on a group of respondents with characteristics similar

to those of the targeted respondents in the main study. As the pilot study was carried out in

Indonesia and the language of the respondents was Bahasa Indonesia, it was necessary to have

a certified professional translator translate all 45 items from English into Bahasa Indonesia.

Back-translation to English was carried out and the two versions were found to be similar.

The pilot study was conducted using a number of respondents that met the requirements

associated with use of the principal component analysis (PCA) statistical method. In addition,

improvements were made to the clarity of the scale, including revisions to the instructions, the

wording of items and the time limit allocated for completion.

Scaling

The format of the scale provided a stimulus for test taker responses and a response mechanism.

The OCBIP measures were rated on a 7-point Likert-type scale. According to scholars, a wide

scale will allow respondents enough flexibility to answer the questionnaire (Sekaran and

Bougie, 2010). The ratings used in the pilot were: (1) Never; (2) Rarely; (3) Slightly; (4)

Occasionally; (5) Usually; (6) Often, and; (7) Always.

Development of a Scale for Measuring the Construct of

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Pilot Study Respondents

The questionnaire consisted of 45 items used to assess the OCBIP scale. As mentioned, the

researcher aimed to obtain a sample of respondents with characteristics similar to those of the

study’s main respondents.

To achieve that, 160 Muslim employees working in majority Muslim-owned companies in the

West Nusa Tenggara province of the Republic of Indonesia were targeted. Although the main

study was to be conducted in Malaysia, the researcher desired to conduct the pilot study in

Indonesia to later ascertain the possibility of contextual characteristics having an influence on

the Taqwa characteristics of Muslim employees.

Out of the 160 questionnaires distributed for the pilot study, 119 valid questionnaires were

returned. Of this number, only 108 were valid for computer input. According to the views

of researchers, 108 respondents for a pilot study of this kind are enough to conduct principal

component analysis (PCA). The statistical package SPSS version 18 was used to conduct the

PCA.

Analysing the OCBIP Scale and its Psychometric Indicators

Construct Validity

The main purpose of the pilot study was to identify the underlying dimensions of the OCBIP

scale, as measured by the 45 items. To achieve that, a principal component analysis (PCA)

was conducted to determine the underlying dimensions of the OCBIP scale based on the 108

responses collected during the pilot study.

The critical assumptions underlying the factor analyses were examined. The two measures

quantifying the degree of inter-correlation among the variables supported the suitability of

the PCA to extract factor loadings from the data for the OCBIP scale. These two measures

were Bartlett’s Test of Sphericity, and the Kaiser-Meyer-Olkin (KMO) measure of sampling

adequacy (MSA). Bartlett’s Test of Sphericity is an index indicating inter-variable correlations,

while the Kaiser-Meyer-Olkin (KMO) measure of sampling adequacy (MSA) is used to

indicate whether a sample is sufficient to support PCA. Factor analysis of the OCBIP scale

was conducted to identify the adequacy of the dimensions or factors that appropriately explain

the OCBIP scale variables.

Varimax rotation was used to conduct the factor analyses of the variables. According to

statisticians, Varimax rotation is favoured over other rotations when conducting PCA for

several salient reasons (Loehlin, 2004). Among them is that it is a relatively fast and robust

procedure, and is widely available in standard computer factor analysis packages. It can be used

with confidence whenever conditions are suitable (i.e., where the causal factors underlying the

observed correlations are expected to be independent of one another, or nearly so, and one

expects to find the variance spread out among the factors). Even when moderately correlated

factors are expected, Varimax is sometimes still used because of its other virtues (Loehlin,

2004).

Owing to the fact that structural equation modeling (SEM) would be conducted in later studies

to examine other hypotheses, the limitations of some extracted factors from the PCA might

be problematic for further stages of the study when extracted factors contain only one or two

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62 JANUARY-JUNE 2014 Vol. 49 No. 1 Malaysian Management Review

items. Thus, subscales using only one or two indicators (items) for each latent construct are

more likely to be under identified and/or fail to converge, and the error estimates may be

unreliable (Byrne, 2010). In view of this limitation, the extracted factors from the PCA were

cautiously interpreted.

With regard to cross loading, Hair et al. (2010) held that for a sample of 200 to 400, each

item should load .50 or greater on one factor and .39 or less on the other factors. Items loaded

in more than one factor with more than .39 loading are identified as cross loading (Hair et

al., 2010). Given the sample size of 108 in the pilot study, .45 is considered an acceptable

threshold or cut off for an exploratory study (Hair et al., 2010).

Principal Component Analysis of the OCBIP Scale

With regard to the factor analysis of the OCBIP scale, Bartlett’s Test of Sphericity was

statistically significant [χ2 (465) = 1734.842, p = .001]. The Kaiser-Meyer-Olkin (KMO)

measure of sampling adequacy (MSA) was .735, indicating that the sample was sufficient

to support PCA. The initial factors were then subjected to Varimax rotation. Performance

of the PCA resulted in the extraction of eight factors with eigenvalues of more than 1,

explaining about 67.695% of the total variance based on the data collected from the sample of

108 responses. Given the sample size, a value of .45 is an acceptable variable loading value

according to Hair et al. (2010). From the interpretable factors that were rotated, only four

factors supported the targeted hypotheses. These four factors accounted for 50.862% of total

variance. Some of the extracted factors contained only two indicators while others contained

only one (item). According to scholars, more than 50% of total variance explained is adequate

for an exploratory study. The variable loading values ranged between .821 (Item IOCB17) and

.517 (Item IOCB16).

The first factor contained 13 items that reflected the following: preparing gifts for hardworking

co-workers, when the organization is found not doing the right thing there is a feeling of

obligation to make a positive change, participating actively in organization meetings, offering

a helping hand to supervisors, lending a helping hand to co-workers when needed, and feeling

obligated to help co-workers for the sake of Allah (Item IOCB8, Item IOCB19, Item IOCB12,

Item IOCB13, Item IOCB34 and Item IOCB16), arriving early for work, being diligent at

work whilst encouraging co-workers to work diligently to develop the organization, making

innovative suggestions towards improving the organization, accepting responsibility for

wrong doing and not being afraid to be truthful (Item IOCB11, Item IOCB41, Item IOCB1,

Item IOCB43, Item IOCB24), feeling attached to the organization because it is Allah’s gift,

and accepting responsibilities which are not part of one’s prescribed roles (Item IOCB45 and

Item IOCB7). Considering higher loadings as recommended by Byrne (2010), this factor was

labelled “Altruism”.

The second factor contained 7 items that reflected; feeling obligated to speak out against

unIslamic acts, encouraging co-workers to observe Islamic teachings while doing their jobs,

speaking nice of the organization even when one dislikes the organization’s policies, taking

the initiative to orient new employees even though it was not required, and feeling bad when

one cannot make corrections with regard to unIslamic acts (Item IOCB3, Item IOCB30, Item

IOCB42, Item IOCB31 and Item IOCB32), staying in the office during breaks to complete

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job assignments, and staying behind after work to help other co-workers (Item IOCB2 and

Item IOCB6). Considering higher loadings as recommended by researchers, this factor was

labelled “Advocating High Moral Standards (Da’wah)”. The third factor contained 5 items

which reflected; relying on Allah’s reward in enjoining good, feeling obligated to deliver a

quality job as a Muslim because one takes a salary for the job, and engaging in work with

the best quality only for Allah’s sake (Item IOCB17, Item IOCB4 and IOCB37), sincerely

helping co-workers for the sake of gaining Allah’s pleasure and humbly advising co-workers

about Islam (Item IOCB15 and Item IOCB36). Due to higher loadings, this factor was labelled

“Civic Virtue”.

The fourth factor contained 6 items that reflected protecting the organization and its resources

from any harm, feeling a strong obligation to deliver a quality job for fear of Allah’s divine

wrath and striving to correct one’s mistakes to suit Islamic teachings (Item IOCB22, Item

IOCB23, Item IOCB21 and Item IOCB29), strong feeling to work because it is an act of

worship, and making sure that mood swings do not affect work (Item IOCB28 and Item

IOCB27). Following the recommendation by scholars to give priority to higher loadings, this

factor was labelled “Removal of Harm (Raf’al-haraj)”.

Cross loadings were encountered on Items IOCB33 and IOCB38. IOCB33 loaded .569 on

Factor 2 and .553 on Factor 3, while IOCB38 loaded .526 on Factor 2 and .579 on Factor 3.

These cross loadings led to the exclusion of Items IOCB33 and IOCB38 from the scale in the

final study, in line with the recommendation of scholars (Byrne, 2010). After re-running the

factor analysis, all items loaded on hypothesized factors, however there were twelve items

with blank loadings owing to the fact that loadings of .45 and below were suppressed during

the factor extraction. These items included IOCB 20, 14, 25, 39, 18, 10, 5, 44, 9, 35, 26 and 40.

Due to their lower loadings (below .45), which showed that they were not statistically reliable

in measuring any factor, they were excluded from the scale used in the main study during the

scale cleaning and revision process. Thus, in total, 14 OCBIP items were excluded from the

scale used in the main study.

The internal consistency of all the factors was obtained by computing the Cronbach’s Alpha

coefficient for the four extracted factors for the OCBIP scale that were retained by the PCA.

In view of research guidelines (Sekaran and Bougie, 2010), the researcher considered the

threshold of internal consistency as 0.70 and above to provide acceptable evidence that the

dimensions were particularly grouped on the construct of interest. All four factors (Altruism,

Advocating High Moral Standards, Civic Virtue, and Removal of Harm) produced good indices

of reliability (0.875, 0.801, 0.782 and 0.739, respectively).

Revising the Instrument

The steps for developing or semi-developing a new scale includes conceptualizing, constructing,

trying out, item analysing and revising. At the revising stage, the instrument is cleaned and all

statistically unreliable items are excluded from the main instrument to be used in the final study.

The information obtained from the item analyses for the validity and reliability of the OCBIP

scale showed certain problematic items. As a result, 14 items were permanently excluded from

the OCBIP scale. Thus, the number of items in the OCBIP scale was reduced from 45 to 31.

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64 JANUARY-JUNE 2014 Vol. 49 No. 1 Malaysian Management Review

Development of a Scale for Measuring the Construct of

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IOCB IOCBx Altruism Advocating Civic Virtue Removal of

High Moral harm

Standards (Da’wah) (raf’al haraj)

1. IOCB8 .698

2. IOCB19 .691

3. IOCB12 .689

4. IOCB13 .636

5. IOCB34 .625

6. IOCB11 .625

7. IOCB41 .582

8. IOCB1 .554

9. IOCB43 .538

10. IOCB45 .536

11. IOCB7 .532

12. IOCB24 .527

13. IOCB16 .517

14. IOCB3 .759

15. IOCB30 .678

16. IOCB42 .651

17. IOCB6 .648

18. IOCB31 .634

19. IOCB2 .620

20. IOCB32 .529

21. IOCB17 .821

22. IOCB15 .778

23. IOCB37 .764

24. IOCB36 .591

25. IOCB4 .554

26. IOCB22 .733

27. IOCB28 .614

28. IOCB27 .602

29. IOCB23 .580

30. IOCB21 .568

31. IOCB29 .526

Eigen Value 8.055 3.219 2.432 2.061

% Variance explained 25.982 10.385 7.846 6.649

Reliability (Cronbach α) .875 .801 .782 .739

KMO MSA .735

TABLE 2: FACTOR LOADINGS AND THE INTERNAL CONSISTENCY OF FOUR ROTATED FACTORS FOR THE OCBIP SCALE

FROM THE FIRST PILOT STUDY USING INDONESIAN DATA

Malaysian Management Review JANUARY-JUNE 2014 Vol. 49 No. 1 65

Discussion and Conclusion

Organizational citizenship behaviour (OCB) has received vast attention from researchers in the

West that have proposed scales to measure it. The present study has added new knowledge to

the existing OCB literature. Specifically, the study identified items for measuring organizational

citizenship behaviour from the Islamic perspective (OCBIP). Out of 160 surveys conducted

with Muslim employees of organizations in Indonesia, the study revealed via a pilot study that

OCBIP is explained by 31 items loaded on four factors: Altruism (al-eethar), Civic Virtue

(Qayam al-muwatanah), Advocating High Moral Standards (Da’wah) and Removal of Harm

(Raf’al haraj).

Researchers, practitioners and human resource development professionals, especially

those from the East, may use the scale proposed by this study to measure the OCBIP of their

Muslim employees in order to ascertain avenues for developing citizenship behaviours in the

workplace. When done successfully, it can lead to good outcomes and a subsequent increase

in organizational performance as revealed by most contemporary OCB research studies

(Podsakoff et al., 2009).

For future research, researchers are encouraged to further study and enrich the scale

from research conducted in other majority Muslim countries, in order to further ascertain the

scale’s authenticity.

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Development of a Scale for Measuring the Construct of

Organizational Citizenship Behaviour from the Islamic Perspective

I would start by measuring employee perceptions of organizational justice. There is a strong relationship between the two. (I especially liked the article below because anything that 'trickles down', well, had to come from the top.)

Masterson, S., (2001) 'A trickle-down model of organizational justice: Relating employees' and customers' perceptions of and reactions to fairness. Journal of Applied Psychology. 86(4) pp. 594-604