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“The influence of religiosity and self-efficacy on the saving behavior of
the Іslamic banks”
AUTHORS Anton Priyo Nugroho, Anas Hidayat, Hadri Kusuma
ARTICLE INFO
Anton Priyo Nugroho, Anas Hidayat and Hadri Kusuma (2017). The
influence of religiosity and self-efficacy on the saving behavior of the
Іslamic banks.
Banks and Bank Systems (open-access)
,
12
(3), 35-47
RELEASED ON Tuesday, 22 August 2017
RECEIVED ON Tuesday, 18 April 2017
ACCEPTED ON Tuesday, 04 July 2017
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Banks and Bank Systems, Volume 12, Issue 3, 2017
Abstract
Indonesia is a country with the largest Muslim population in the world. However, since
the Islamic banks were being established in Indonesia for about 20 years, their market
share only accounts for about 5% in the Indonesian banking system. Muslim participa-
tions in using Islamic bank are relatively low. is study expands the eory of Planned
Behavior by adding the variables of religiosity and self-ecacy. Previous studies have
not examined this new expanded model to analyze customers who participated in us-
ing the saving Islamic bank’s products and services. Based on 220 Islamic bank con-
sumers who participated in the study, the study indicated that questionnaires about
religiosity and self-ecacy had good external validity and could be adapted for the
Indonesian culture context. e most interesting nding was that the religiosity vari-
able strongly enhanced the use of Islamic banks. Similarly, this study found that the
self-ecacy variable improved an intention of customers to participate in the Islamic
banking system. is paper also discusses the implications of the ndings and recom-
mendations for future studies.
Anton Priyo Nugroho (Indonesia), Anas Hidayat (Indonesia),
Hadri Kusuma (Indonesia)
BUSINESS PERSPECTIVES
LLC “P “Business Perspectives”
Hryhorii Skovoroda lane, 10, Sumy,
40022, Ukraine
www.businessperspectives.org
The influence of religiosity
and self-efficacy
on the saving behavior
of the slamic banks
Received on: 18 of April, 2017
Accepted on: 4 of July, 2017
INTRODUCTION
For the last three decades, Islamic banks have been growing very fast.
Islamic banks have spread around the world and have been accepted
as one of the nancial institutions by both Muslim and non-Muslim
(Iqbal & Molyneux, 2005). According to the research by ompson
Reuters, Indonesia was one of the potential markets of Islamic econ-
omy. In the category Top Current Islamic Finance Market, Indonesia
was ranked 9th with USD 33 billion. is position was under Turkey,
Bahrain, Qatar, Kuwait, United Arab Emirates, Iran and Saudi Arabia.
Unfortunately, by 2014, the penetration rate of these countries grew
only one digit.
Islamic bank’s operations and functions are fundamentally quite dif-
ferent from those of conventional banks. e activities of convention-
al bank transactions, whether collecting funds or in the framework of
disbursement of funds, impose remuneration in the form of funds/a
number of benets in the form of percentages that are usually set up in
advance. While Islamic bank is a bank in its activities, both the collec-
tion of funds and in the framework of the channeling of funds provide
and impose rewards based on Shariah principles of sale, purchase and
© Anton Priyo Nugroho, Anas
Hidayat, Hadri Kusuma, 2017
Anton Priyo Nugroho, Doctor, Senior
Lecturer, Islamic Economics, Islamic
University of Indonesia, Indonesia.
Anas Hidayat, Ph.D., Senior Lecturer,
Faculty of Economics, Islamic
University of Indonesia, Indonesia.
Hadri Kusuma, Prof., Dr., MBA,
Professor, Faculty of Economics,
Islamic University of Indonesia,
Indonesia.
religiosity, self-ecacy, intention, behavior, subjective
norm, behavioral control
Keywords
JEL Classification M31, M41, G21, Z12
is is an Open Access article,
distributed under the terms of the
Creative Commons Attribution 4.0
International license, which permits
unrestricted re-use, distribution,
and reproduction in any medium,
provided the original work is properly
cited.
36
Banks and Bank Systems, Volume 12, Issue 3, 2017
prot sharing. erefore, the bank’s income is not derived from interest, because it lends money, but is
derived from trade and actual economic activity (Zamir & Tsubota, 2006). It means that all transactions
in Islamic banks have to follow the rules and principles of Shariah (Islamic law).
However, Islamic banks are not only considered as business entities that fulll the religious duty of
Muslim community, but also as business units that have to attract new customers while keeping the ex-
isting customers. erefore, Islamic banks should understand customers’ behavior or potential custom-
ers and make them loyal to the bank (Hennig-urau, Gwinner, & Gremler, 2002). Hence, developing
and sustaining the relationship of the customers is important for Islamic banks. e development can
enhance Islamic banks to grow and expand widely over the world.
e TPB is a theory that previously works generally. It has been used in the context of individual be-
haviors. is theory integrates four predictors of the behavior: attitude, subjective norm, Perceived
Behavioral Control (PBC) and behavioral intention (Ajzen & Driver, 1992). is theory assumes that
human being is rational and uses the available information systematically. Humans also consider the
implications of their actions before deciding whethes or not to do or not to certain behaviors. However,
Ajzen (2005) recognized that the TPB is open to the inclusion of additional predictors if it can capture a
signicant proportion of the variance in intention or behavior.
Of the variables in the TPB, perceived behavioral control (PBC) variable is the last variable added in
the model by Ajzen (2005). According to him, the PBC is a variable that can support or hamper the
occurrence of a behavior. e PBC facilitates conditions that become obstacles for the occurrence of a
behavior. However, Armitage and Conner (2001) and Kra, Rise, Sutton, and Røysamb (2005) criticized
the occurrence of the PBC variable. In their research, they replaced PBC variable with the self-ecacy
variable to predict the behavior. A self-ecacy indicates not only physical powers but also an emotional
reaction. ey found that the ability of the self-ecacy to explain the intention to use is higher than the
PBC. Accordingly, the higher the self-ecacy owned by an individual, the more self-condent the per-
son to behave (Kra et al., 2005). erefore, the intention can be predicted from the self-ecacy instead
of using PBC.
Previous studies have shown that there are many factors enhancing the developing and growing Islamic
banks such as demographic, social, economic, culture and psychology considerations. Beside these fac-
tors, Islamic banks should also consider the role of religiosity and trust of the society. ese two factors
have signicantly aected the consumption pattern of the customers (Mokhlis, 2010). Previous schol-
ars such as Haron, Ahmad, & Planisek (1994), Metawa and Almossawi (1998), Bley and Kuehn (2003),
Okumu (2005); Gait and Worthington (2008), Mokhlis, Hazimah, Mat, and Salleh (2008) indicated
that the religiosity can be a signicant factor considered by customers when they choose Islamic bank
services. However, previous studies used the religiosity variable, which was not a predictor of the behav-
ior. is study expands the eory of Planned Behavior (TPB) by integrating the religiosity to estimate
the behavior.
is research examined the extension of the TPB model by using Islamic bank customers. e study
expanded the Aznen TPB model by adding a new predictor named religiosity. is additional predic-
tor was involved in the model to answer critics of the TPB, to exclude a possible external variable. In
addition, the TPB was extended by replacing the variable of perceived behavioral control with the self-
ecacy factor to meet the suggestion of previous studies showing that the self-ecacy was better pre-
dictor than the PBC on the intention to use Islamic banking customers. is new model contributed
to building the customers’ behavior model in Islamic economic perspective, especially in the process
of decision-making regarding the behavior by using Islamic bank services. Furthermore, this research
was conducted in the Indonesian culture, which might be dierent from the origin of the TPB theory, a
Western culture. erefore, the result of this study might improve external validity of the TPB.
37
Banks and Bank Systems, Volume 12, Issue 3, 2017
1. THEORY OF PLANNED
BEHAVIOR
Fishbein and Ajzen introduced the eory Of
Planned Behavior (TPB). is theory is useful to
predict behaviors, which are not completely con-
trolled by the person (Ajzen, 1991). e model of
TPB consists of three independent variables: atti-
tude behavior, subjective norm, and perceived be-
havioral control to predict the intention.
According to Skinner (1953), a behavior is a per-
son’s response or reaction to a stimulus (stimula-
tion from the outside or an internal mental vari-
able). Behavior is a visible response that requires
a further elaboration (Icek Ajzen et al., 1980). An
attitude construct is not as simple as it is seen.
Four elements of the behavior consisting of target
(where the behavior is directed), action (behav-
ior and action as a result of the behavior), content
(where and what do people do for behavior) and
time (the time framework of observations either
at a certain point of time or during a certain time).
The intention is the main component of the
TPB and the direct antecedent of actual behav-
ior (Ajzen & Fishbein, 2000). Someone tends to
perform actual behavior if he/she has the op-
portunity. The greater intention to perform the
behavior, the more possibility he/she performs
the behavior. Ajzen and Fishbein defined the in-
tention as a component of the person referring
to wishes to do a certain behavior. The inten-
tion describes motivational factor, which in-
fluences someone’s on behavior and how much
effort someone makes to perform the behavior
(Hisrich & Peters, 2002). Therefore, the greater
someone’s intention to take part in certain be-
havior, the more possibility to perform the be-
havior. According to this theory, intention is de-
termined by three factors:
• behavioral belief is someone’s belief in the
outcome of an attitude and evaluation of
its outcome (belief strength and outcome
evaluation);
• normative belief is belief on the other nor-
mative wish and motivation to comply the
wishes (normative belief and motivation to
comply);
• control belief is a belief on the existence of sup-
porting and hampering behavior that will be
performed (control belief) and the perception
on how strong those supporting and hamper-
ing behavior matters (perceived power).
An attitude is a hypothetical construct, which rep-
resents someone’s like or dislike toward an object.
Generally, this attitude is a positive or negative
view of someone towards others, places, things,
etc. is attitude is changeable due to experienc-
es, stimulus, and so on (Diener, Sandvik, & Pavot,
1991). Initially, an attitude has only one dimension
namely an aect (urstone, 1928; Likert, 1932;
Osgood, 1962). As time goes by, the dimension
and denition were developed. urstone (1928)
stated that an attitude is the whole feeling of some-
one for an object. An attitude is a psychological
readiness condition, organized by experiences on
all related objects and situations.
Subjective norm can be dened as a social encour-
agement of whether or not to perform certain be-
haviors (Ajzen, 1991). is social encouragement
will inuence the decision-making process (Ajzen,
1991). is inuence can be obtained from fam-
ilies, as well as friends. It means the greater the
social encouragement received by a person, the
more possibility he/she will have certain attitudes.
If the family thinks positively of certain behav-
ior, the behavior will more possibly be performed.
On the contrary, if the family thinks negatively of
certain behavior, the behavior will less possibly
be performed. Previous study found that subjec-
tive norm was the weakest predictor of intention
(Armitage & Conner, 2001). It occurs because for
some behaviors attitude is the primary encour-
agement, and for some others subjective norm is
the primary encouragement. Nevertheless, re-
searchers agree that this social encouragement is
related to attitude. It is not surprising that this
subjective norm has been used frequently in any
research study related to attitudes, such as orga-
nizational attitude (Ajzen, 1991), tourism (Cheng,
Lam, & Hsu, 2006), information technology
(Riemenschneider, Hardgrave, & Davis, 2002) and
other studies.
Perceived Behavioral Control (PBC) indicated that
the diculty or easiness levels in performing cer-
tain behaviors enhance person’s motivation. If a
38
Banks and Bank Systems, Volume 12, Issue 3, 2017
person has strong beliefs in factors facilitating a
behavior, the person will have a strong perception
of the capability to control its behavior. On the
contrary, the person with a low perception of the
capability to control a behavior has strong beliefs
in factors hampering its behavior. ese percep-
tions can be in the form of past experiences, an-
ticipations on the future and attitudes towards in-
uencing norms for the person. Previous empiri-
cal studies showed that although subjective norms
and behavioral attitude can predict the intention,
adding perceived behavioral control can strength-
en the relationship between the intention and the
behavior (Kaiser & Gutscher, 2003; Lemmens,
Valkenburg, & Peter, 2011).
TPB assumes that human being is a rational crea-
ture and uses information available for him/her
systematically. Human being considers the impli-
cations of his/her actions before deciding whether
or not to perform certain behaviors. According to
this theory, the stronger the person’s intention to
perform a certain behavior, the more the person
succeeds to do it. e intention is a function of be-
liefs and/or important information about the ten-
dency to perform a certain behavior. e intention
may change over time. e longer is the period be-
tween the intention and the behavior, the bigger is
the tendency to change of the intention. erefore,
the TPB is interesting for predicting and under-
standing the behavior. Besides, it is also used to
identify the determinants of the intention.
2. EXTENSION OF THE
TPB AND HYPOTHESES
DEVELOPMENT
2.1. Self-ecacy as a measurement
of perceived behavioral control
Ajzen (2002) stated that the variable of perceived
behavioral control reects perceived diculty di-
mensions (the ease or diculty to perform a cer-
tain behavior) and controllability (the extent of
performing the behavior depends on someone
else). is PBC concept is similar to Bandura’s
self-ecacy concept. In Bandura’s terminology,
self-ecacy is dened as “beliefs that someone
can be successful to perform the needed behavior
to obtain outcome” (Bandura, 1977). While Smith,
Kass, Rotunda, and Schneider (2006) described
self-ecacy as the way a person views someone’s
ability to work in reaching the goal or taking nec-
essary measures to achieve certain performances.
Similarly, Fishbein claimed that initially Ajzen
views the PBC is equivalent to self-ecacy, an in-
dicator of perception on how easy or dicult it is
to perform a behavior. Schwenk and Möser (2009)
stated that both the PBC and self-ecacy are very
similar concepts giving attention to the ability to
perform a certain behavior.
Another critic of the PBC constructs comes from
Maddux (1995). Maddux recommended to re-
Behavioral
attitude
Subjective
norms
Perceived
behavioral
control
Intention Behavior
Figure 1. Theory of Planned Behavior
39
Banks and Bank Systems, Volume 12, Issue 3, 2017
place the PBC with the variable of self-ecacy.
According to him, the PBC consists of two inde-
pendent variables: ecacy expectation and out-
come expectation (Maddux, 1995). According
to Armitage and Conner (2001), and supported
by Gumela, Othman, and Yusof (2015), the PBC
could be interchangeable with self-ecacy, both
conceptually and operationally. ey stated that
the variable of self-ecacy may inuence some-
one’s intention to predict his/her actual behavior
as strong as PBC. In their study, TPB model with
self-ecacy is able to predict better than the PBC
on the intention and behavior. Similar results were
found by Kra, Rise, Sutton and Røysamb (2005).
According to them, through conrmatory factor
analyses, the PBC should be measured with fac-
tors reecting self-ecacy, because self-ecacy is
able to explain the behavior intention better than
the PBC. Many previous studies found that self-
ecacy was a better actual behavior predictor (de
Vries, Dijkstra, & Kuhlman, 1988; Dzewaltowski,
Noble, & Shaw, 1990; White, Terry, & Hogg, 1994;
Beiginia, Besheli, Soluklu, & Ahmadi, 2011). e
most recent research by Hall, Chai, and Albrecht
(2016) also found a strong association between self
ecacy and behavior.
According to Bandura, self-ecacy inuences how
someone feels, thinks, motivates himself/herself
and performs behavior (Bandura, 1977; Bandura,
1982), because someone knows his/her capabali-
ties and nature. is person can predict his/her
ability on doing jobs and know his/her self-con-
dence whether or not to perform certain behavior.
Following Bandura’s denition of this self-ecacy,
customers who have high self-ecacy are not in
doubt and know what they should do when they
consider Islamic bank services. As it is known, an
Islamic bank is a bank that operates with the con-
cept of Islam which is dierent from convention-
al banks rst known to the public. Many Islamic
banks use a lot of Arabic terms, as well as products
with dierent contract systems with conventional
banks. e new banking system with unfamiliar
terms and new types of contracts gives condence
to make transaction successfully. erefore, re-
searchers predict that prospective customers need
high self-ecacy to connect with Islamic banks.
For customers with high self-ecacy, it will be eas-
ier to handle obstacles when using Islamic bank
services. ey assume that each obstacle when us-
ing product or services of Islamic bank is a chal-
lenge to encounter rather that to avoid. Inversely,
customers with low self-ecacy may be doubt-
ful and unfaithful to use product or services of
an Islamic bank services. ese customers group
may be afraid of any obstacles that raise if they use
product and services of Islamic bank. erefore,
by following the description and literature studies
give above, it can be concluded that self-ecacy
of Islamic bank customers will inuence their be-
haviors on using product and services. e pro-
posed research hypothesis is:
H1: the higher self-ecacy of Islamic bank cus-
tomers, the higher customers’ intention to
use Islamic bank services.
2.2. Religiosity and behavior
Religiosity is a commitment that can be seen from
activities or person’s behaviors related to the reli-
gion, faith, or belief (Glock & Stark, 1965). A reli-
gion for Islamic followers is a guidance of behavior,
a way of life on each part of life to reach happi-
ness in the world and hereaer. Religiosity of an
Islamic follower can be in the form of obedience
on the knowledge, belief, implementation and
comprehension on the Islamic religion. In other
words, a Muslim’s religiosity can be seen from
daily behaviors, including the behavior on per-
forming an economic activity. A religious Muslim
will avoid all prohibited economic activities such
as gambling and applying an excessive interest
rate. Furthermore, a Muslim who has high reli-
gious level will avoid conventional bank and will
not use conventional bank services to do trans-
action in their economic activities. Alternatively,
a Muslim will do transaction by using products
and services of Islamic bank. erefore, it can be
stated that the higher the religious level of a cus-
tomer, the higher the tendency to use product and
service from Islamic banks. Conversely, the lower
the religious degree of a customer, the higher the
possibility they do not use the product and service
of Islamic banks.
Previous studies have shown the correlation be-
tween religiosity and behavior. For example, the
more religious the people, the more they are of-
fended on advertisement of controversial prod-
40
Banks and Bank Systems, Volume 12, Issue 3, 2017
ucts (Fam, Waller, & Erdogan, 2004). Gait and
Worthington (2008) in Australia found that be-
lieving in a religion is a factor inuencing an
individual consumer to have a link to Islamic
nance institution. Furthermore, Azam, Fu,
Abdullah, and Abbas (2011) supported a positive
and signicant correlation between the religi-
osity and innovation expansions. Kamaruddin
(2007) found a positive correlation between the
religiosity and consumer’s shopping orienta-
tion. Mokhlis (2010) in his research show a cor-
relation between the religiosity and shopping
style. While Souiden and Rani (2015) and Abou-
Youssef, Kortam, Abou-Aish, and El-Bassiouny
(2015) strongly found the relationship between
the religiosity and attitudes toward Islamic
banks, the research by Usman, Tjiptoherijanto,
Balqiah, and Agung (2017) show the relation-
ship between religion norms and the selection of
Islamic banks.
By observing descriptions and review of previous
studies given above, it can be concluded that re-
ligious level of Islamic bank customers enhances
customers’ behaviors to use services and products
of the Islamic banks. e proposed research hy-
pothesis is:
H2: the higher the religiosity of Islamic bank cus-
tomers, the higher is the intention of the cus-
tomers to use Islamic bank services.
3. RESEARCH METHOD
is research was conducted in mid-2013. It us-
es a quantitative method, because it aims to nd
relationships between variables and constants
and allows to verify and validate the relationship
of variables that occur. e analysis unit of this
study was customers of Islamic banks. e target
population of this study was all savings or deposit
customers of Islamic banks operated in the city of
Yogyakarta. e respondents had the following
characteristics:
• Islamic bank depositors / depositors who
have branch oces in Yogyakarta;
• the main customers of Islamic bank and
who are not an additional customer of the
main customers;
• having their own income which allows to
have deposits in Islamic bank;
• independently becoming customers of
Islamic bank savings / deposits not on the
necessity of oces or other institutions;
• believing in Islamic religion, because the
scale of religiosity used in this research is
the scale of religiosity for those people who
believe in Islamic values.
Attitude
Subjective
norms
Self efficacy
Intention Behavior
Religiosity
Figure 2. Research model
41
Banks and Bank Systems, Volume 12, Issue 3, 2017
e sample that met the criteria consisted of 220
respondents. is sample was larger than those
were similar studies. is study utilized a survey
method with a self-administered questionnaire
technique. However, the questionnaire was tested
and distributed to 37 Islamic bank customers be-
fore conducting the actual survey of the respon-
dents. Table 1 shows the response rate of the survey.
Table 1. Response rate of the survey
Criteria of the
questionnaire Trial Actual survey
Distributed 37 248
Unused 3 (8.1%) 13 ( 5. 24%)
Unreturned 4(10. 81%) 15 (6.01%)
Used 30 (81.08%) 220 (88.71%)
Response rate 81.0 8% 88.7 1%
is study involves six variables: 4 exogenous vari-
ables consisting of self-ecacy, religiosity, attitude
and subjective norm, and two endogeneous vari-
ables including the intention and saving behav-
ior. Table 2 shows the references and amount of
questions for each variable in the questionnaire.
All item questions use a continuous rating scale to
measure the variables.
In this study, several validity and reliability tests of
the data were conducted. e test results showed
that all variable instruments met the criteria of
convergent and discriminant validities. All vari-
ables also met reliability requirements. e com-
posite reliability score of all variables were above
0.7. Furthermore, the normality distribution tests
by using Kolmogorov-Smirnov and Shapiro-Wilks
test showed that all variables were distributed
normally. To detect an outlier data, Mahalanobis
distance value test indicate that there were no ex-
treme data in the model.
4. RESULT AND DISCUSSION
4.1. Respondents’ profiles
is section shows the characteristics of respon-
dents from age and education aspects. About 42%
of customers were young (31 years or less), while
45% respondents were aged from 31 to 40 years
and the rest of 13% respondents were above 40
years. is age distribution is similar to the result
found by Raman (2010) in Malaysia. is nding is
also similar to Ansari’s study result that age inu-
ences the adoption of new products (Ansari, 2008).
According to Meyer (2008), it is presumed that for
young people, it is easier to accept new things and to
adapt to something new. Islamic banks compared
to conventional bank is relatively new banks that
provide new products and services. e domina-
tion of young consumers of Islamic banks may be
due to young groups of customers to accept the new
products and services easier than the older group.
e survey also shows that 84.5% of respondents
had bachelor degree or higher and the rest of re-
spondents had high school degree or less. is
customer group with higher education level is
similar to the results found by Ravindran Raman
in Malaysia (Raman, 2010) and Khattak and
Rehman (2010) in Pakistan. e proportion of
Islamic bank customers in both countries is domi-
nated by high education levels. is nding is in
line with Rosenberg’s argument that skills and
educations are determinants of the adoption pro-
Table 2. Variables denion and references
Variables References Items number
Tested variables
Self-efficacy Sherer et al. (1982) and Bosscher and Smit (1998) 1-12
Religiosity Youssef, Abou-Aish, and El-Bassiouny (2011) 1-30
Control variable
Attitude Ajzen, Beiginia et al., (2011) 1-3
Subjective norm Ajzen, Maditinos et al. (2009) 1-4
Dependent variables
Intention Ajzen, Beiginia et al. (2011) 1-3
Behavior Malhotra (1999) 9-10
42
Banks and Bank Systems, Volume 12, Issue 3, 2017
cess toward new products and services (Rosenberg,
1972). Educated and high-skilled consumers will
adopt new products and services easier than less
educated and low-skilled consumers. Educated
and high-skilled consumers will be able to over-
come any obstacles facing during the adoption
process, including obstacles of using Islamic bank
products and services. Hence, it is not surprising
if the customers proportion with high education
level dominates Islamic bank customers, includ-
ing in Indonesia.
e result of this survey also indicated that the ma-
jority of the respondents (66.8%) were both con-
ventional and Islamic bank customers. It was about
33.2% of respondents who uses Islamic banks only.
is result is not much dierent from the ndings
of other countries. According to study by Khattak
& Rehman (2010), 28.2% of Islamic bank custom-
ers in Pakistan do not have an account in a con-
ventional bank. ese nding suggests that Islamic
banks have not yet become customer’s primary
banks. Islamic bank still becomes an alternative
bank for customers to make nancial transactions.
4.2. Hypotheses testing
To test the hypot heses, t his study used Simultaneous
Equation Modeling (SEM). is study estimated
the coecient variables with the help of the AMOS
soware. Table 3 shows the result of coecient
variables and their signicances.
Table 3 shows that the coecient of determination
for the dependent variable of intention was 0.917,
implying that the variables of self-ecacy, attitude
and subjective norm explained the intention as
much as 91.7%, while the rest of 8.3% intention vari-
ance was inuenced by unknown variables. is R2
intention is high compared to several research re-
sults by using TPB as a basic theory and model.
Table 3 also shows that the coecient of determi-
nation for the dependent variable of behavior was
0.718. is indicated that 71.8% variance of behav-
ior could be explained by intention and religiosity,
while the rest of variance (28.3%) was due to un-
known variables. Furthermore, Table 3 shows that
the established TPB model in this research and ex-
plains more on antecedents of behavior intention
compared to previous studies by using the TPB
model. Lastly, Table 3 shows that all hypotheses
were supported by the data. As expected, the coe-
cients of variables for religiosity and self-ecacy had
positive values and were signicant at the level of 1%.
4.3. Discussions
As shown above, the data support all the hypoth-
eses. is section discusses the ndings of the
study. e rst hypothesis is the relationship be-
tween self-ecacy variable and intention to use
Islamic bank services. In this study, self-ecacy
refers to respondents’ internal psychological abil-
ity to use Islamic banks. e study result shows
that self-ecacy had a positive inuence on the
intention to use Islamic banks. is nding is in
line with the study result of Al-Haderi (2013). In
addition, the coecient regression for self-ecacy
variable toward customer behavior is almost twice
compared to the coecient variable of subjective
norm on behavior (0.356 compared to 0.177). is
Table 3. Hypotheses test results
Variables Coefficients P-value
Religiosity Behavior 0.801 0.000
Self-efficacy Intention 0.356 0.000
Intention Behavior 0.780 0.000
Attitude Intention 0.871 0.000
Subjective norm Intention 0.177 0.000
Coefficient of determination (R2)
Dependent variables R2
Intention 0. 917
Behavior 0.718
43
Banks and Bank Systems, Volume 12, Issue 3, 2017
result indicates that the inuence of self-ecacy
toward customer behavior was stronger than sub-
jective norm.
e nding shows that the variable of the self-
ecacy is able to explain well the intention of
customers to use Islamic bank services. is em-
pirical research implies that the variable of the
perceived behavioral control in the eory of
Planned Behavior can be replaced with self-e-
cacy, as suggested by Armitage and Corner (2001).
is nding also suggests that the self-ecacy is
an important variable concerning customers’ be-
havior at Islamic bank services. In addition, this
study is the rst empirical research that utilizes
constructs of self-ecacy as the substitution of
perceived behavioral control in the context of
Islamic bank services. erefore, this nding
contributes to the Islamic marketing. Especially,
the eory of Planned Behavior can be used for
Islamic economic setting in terms of investigating
the behavior of customers towards Islamic bank
services.
Self-ecacy is a predictor for the behavior and
strong internal motives of human beings. It is
more important than social inuence (Sirgy, 1982).
In the context of Islamic banks, the social inu-
ence of families or friends is relatively small to in-
uence customer behavior to use Islamic banks.
e self-ecacy concept is similar to the con-
dence concept. Condence is very important to
do something, including saving in Islamic bank
(Yamirudeng, 2013). Islam encourages men/wom-
en to be condent and persistent in theis behavior.
Qur’an Surah [41]: 30 says:
Verily, those who say: “Our Lord is Allah (Alone),”
and then they stand rm, on them the angels will
descend (at the time of their death) (saying):”Fear
not, nor grieve! But receive the glad tidings of
Paradise which you have been promised!
A Muslim has self-condence, and is not hopeless.
If a Muslim views himself as a coward, uncondent,
pessimistic and incapable, these characters will in-
uence his potencies in all aspects. is unfaithful-
ness will make him incaple of behaving properly.
erefore, a Muslim should be persistent and have
high faith to be successful in performing a certain
behav ior.
e last hypothesis is about the relationship be-
tween religiosity and intention to use Islamic bank
services. As suggested by Bagozzi and Dabholkar
(2000), the eory of Planned Behavior can be ex-
tended by adding external variables that can im-
prove prediction powers on the intention to use or
perform the behavior. is study adds customer’s
religiosity as an external variable. To our knowledge,
this research is the rst research that uses eory of
Planned Behavior in the context of Islamic banks.
e empirical result of the study indicates that our
data support Bagozzi and Dabholkar’s suggestion.
e coecient value of the religiosity variable was
0.801. is value has a positive and signicant in-
uence on implying a strong correlation between
two variables. is nding is similar to the research
of Almossawi (2001); Abduh and Omar (2012)
showing that the religiosity inuences the custom-
ers’ decision especially in the process of bank se-
lection. is result is also in line with Soesilowati
(2011), Mokhlis (2010), Schneider, Krieger, and
Bayraktar (2011) and Assadi (2003) showing that
the religiosity inuences each aspect of consumers.
According to Assadi (2003), professed religious val-
ues inuence each purchasing and consumers’ hab-
its. However, the degree of religiosity involvement
in the behavior among consumers can be dierent,
depending on the formed religious values. In ad-
dition, this religious factor, for several customers’
candidate, becomes an obstacle for using Islamic
bank, because they should adjust themselves with
the Islamic aspects (Karim & Af, 2006).
In Islamic concept, the contribution of the religios-
ity in the behavior becomes compulsory. Muslims
behave because of his/her worship to receive bless-
ings from Allah in order to do His commands and
avoid His bans. Qur’an Surah [59]: 18 says:
“O you who believed ! fear Allah and keep your duty
to Him. And let every person look to what he has
sent forth for the morrow, and fear Allah. Verily,
Allah is All-Aware of what you do”.
erefore, it can be said that the customers’ behavior
to use Islamic banks mostly was encouraged by the
devotion to Allah SWT. at customers save their
money in Islamic banks is an eort to avoid inter-
est, avoid wasteful attitude as means to fulll His
command.
44
Banks and Bank Systems, Volume 12, Issue 3, 2017
CONCLUSION AND LIMITATION
This study finds that self-efficacy has a positive and significant inf luence on the behavior intention.
This study also proves that self-efficacy is a predictor of good behavioral intention and, at the same
time, strengthens the findings of previous research (Armitage & Conner, 2001; Beiginia et al., 2011).
The finding determines that the higher the self-efficacy of a person will be more easily associated
with Islamic banks, because customers who have high self-efficacy will be easier in accepting obsta-
cles or difficulties when using Islamic banks. This study also proves Bandura thesis that perceived
behavioral control in Theory of Planned Behavior can be replaced by self-efficacy. Self-efficacy is
a better predictor of behavioral intention than perceived behavioral control. Further, self-efficacy
questionnaires sourced from the general self-efficacy scale (Sherer, Maddux, Mercadante, Prentice-
Dunn, Jacobs, & Rogers, 1982) are self-efficacy questionnaires in general, which are proven to have
good validity when used in the context of self-efficacy against Islamic banks. This study finds that
attitudes have a positive and significant influence on the behavioral intention. This means, the bet-
ter or positively prepared individuals against Islamic banks, the greater the likelihood of individu-
als to intend to use products or services of Islamic banks. These findings also prove that Theory of
Planned Behavior can be used to predict a variety of different behaviors, as well as in the context
of behavior towards Islamic banks. Compared to other behavioral predictors, this study finds that
attitudes are the strongest predictor of behavior. In addition, the results of this study reinforce the
findings of previous studies such as Amin and Ramayah (2010).
Another important finding is that religiosity has a positive and significant influence on customer
behavior using products and services of Islamic banks. This also reinforces the theoretical model
developed in this study on the role of religiosity towards the behavior of using Islamic banks. This
finding is in line with the research of Almossawi (2001); and Abduh and Omar (2012) that religios-
ity affects major consumer decisions in the bank selection process. The results show that religiosity
is a strong predictor of behavior, stronger than the behavioral intention, as well as proving that the
Theory of Planned Behavior model can be developed by adding various variables that are predicted
to be behavioral predictors and can be used to predict a variety of different behaviors, as suggested
by Ajzen himself. Besides, a questionnaire of religiosity derived from the Islamic behavioral reli-
giosity scale has proven to be used for different cultural contexts with other words having good
external validity.
Subjective norms also have a positive and significant influence on the behavioral intention, but
the inf luence is weak. The stronger the social pressure on the individual, the more likely he is in-
tended to use Islamic bank. This finding is in line with Amin and Ramayah (2010), Yaghoubi and
Bahmani (2010); Shan, Wu, and Teng (2011). However, compared to some other behavioral predic-
tors, this subjective norm is the weakest predictor of the behavioral to use Islamic banks. Armitage
and Conner say that subjective norms are a weak predictor of Theory of Planned Behavior, because
it uses single measurement items. In contrast to Armitage and Corner’s (2001) research, this study
attempts to measure subjective norms using multi-item measurement, but it gives not much differ-
ent results.
Finally, this study proves that the relationship between intention and behavior is very strong. The
behavioral intention has a positive and significant effect on the behavior of using Islamic bank. The
stronger the intention to use the Islamic bank is more likely it will be done. This finding is in line
with previous studies such as Almohaimmeed, B. M. (2012); Gumela, Othman, and Yusof (2015).
However, this research may have potential limitations that may influence the interpretation of
the findings. This study surveyed only Muslim customers of Islamic banks. A further work may
consider non-Muslim customers. This additional type of customers may strengthen findings of
45
Banks and Bank Systems, Volume 12, Issue 3, 2017
this study. Furthermore, this study adapted questionnaire items of previous overseas studies. The
result indicates that those questionnaire items had high external validity. Future studies need to
be considered designing specifics questionnaires for Indonesian and Muslim contexts. Finally, the
conclusion of this study is based on the survey of customers of Islamic banks. It seems that further
studies may also use a qualitative approach to answering why customers use Islamic bank services.
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