Department of Educational Foundations
University of Cape Coast
Cape Coast
Ghana
ABSTRACT
The study was conducted in order to ascertain whether religion was a factor in the marital satisfaction level of married people in the Sunyani Municipality of the Brong-Ahafo Region of Ghana. The study adopted a descriptive survey design. Purposive sampling techniques were used to sample 320 respondents for the study. One research question was formulated to keep the study in focus. Similarly, one hypothesis was deduced from the research question for the study.
The Marital Satisfaction Inventory (MSI) was used in collecting responses from the married people. The results of the findings showed that Christians and Muslims married people were not satisfied in their marriages and there were no significant differences between them.
It was recommended that more programmes such as workshops, seminars and symposia be undertaken by counsellors and other stakeholders in marital issues to put married people on the pedestal of satisfied marriages.
Key Words: Married people, Religion, Marriage and Marital satisfaction

1.1 INTRODUCTION evolutionary perspective (Buss, 1989, 1999),
The study of marital satisfaction has a long marital satisfaction can be viewed as a and well-documented history but the consistently psychological state regulated by mechanisms that high divorce rates illustrate that still too little is monitor the benefits and costs of marriage to a known about ways to achieve and maintain a particular person. The costs and benefits are gauged sufficient level of marital satisfaction to assure psychologically, but the mechanisms that gauge marital success. them have been forged over the vast expanse of
Marital satisfaction means good feeling for evolutionary time. At an ultimate level, therefore, marriage. Kaplan and Maddux (2002) stated that these mechanisms monitor what would have been marital satisfaction is an individual experience in costs and benefits in ancestral times. Infidelity, marriage which can only be evaluated by each therefore, can be expected to lower the partner’s person in response to the degree of marital pleasure. marital satisfaction because marital satisfaction
They believe that, it depends upon the individual’s monitors costs of this sort. Marital dissatisfaction expectations, needs and desires in their marriage. might function to motivate the individual to attempt
Marital satisfaction refers to the degree of to change the existing relationship, or to seek satisfaction between couples. This would mean the another one that may be more beneficial (Buss, degree of satisfaction they feel with their 1989). relationship. This satisfaction could be addressed If divorce is so devastating for both the both from the perspective of wife toward the couple and others involved with them, and a basic husband or the husband toward the wife. human drive is to have a happy, successful
Marriage has been documented in every marriage, why then has very little been done to curb known culture (Brown, 1991). More than 90% of the world’s population will marry at least once the current trends of the dissolved marriage? There are two questions that need to be addressed when
(Epstein & Guttman, 1984). Most societies also discussing the current divorce problem. What have instituted divorce procedures (Brown, 1991). makes a successful marriage and what can be done
The ubiquity of marriage and divorce suggests the to teach future couples how to succeed in their potential utility of an evolutionary perspective for marriages? Unfortunately, marital research is only understanding marital satisfaction. From an in its infancy. Only since the 1970’s has this

important topic been investigated scientifically.
“Psychology was a latecomer to the study of
(Flowers, 1998); maturation synchronicity
(Flowers, 1998); a balance between involvement in marriage, sociologists had been studying marriages and disengagement from the marriage (Bellah, for 35 years before psychologists became interested Madsen, Sullivan, Swidler, & Tipton, 1985; in the topic” (Gottman, 1998, p. 170). Marriage Eckstein & Axford, 1999; Gottman, 1998); selfitself must first be dissected into its varying parts consciousness (Flowers, 1998); sexual fulfillment and fully understood before we can ever hope to (Christopher & Sprecher, 2000; Edwards & Booth, teach the future generations of couples how to 1994; Flowers, 1998); spousal familial influence succeed in their marriages. (Holman & Larson, 1994; Whyte, 1990); and
Research has shown that healthy marital mental or physical health (Reynolds, Remer, & relationships possess an abundance of certain Johnson, 1995). aspects that unhealthy relationships do not. 1.2 PURPOSE OF THE STUDY
Gottman (1998), Holman and Larson (1994), and Therefore, the study was purported to
Flowers (1998) have illustrated how important assess religious influences on marital satisfaction. communication is to any successful relationship. It 1.3 RESEARCH QUESTIONS is well documented that strong verbal, nonverbal, and meta-communication skills, as well as listening the study provided answer to the question: skills, all have high predictive value when it comes
In an attempt to keep the study focused,
1.
To what extent does religion influences marital satisfaction of married people in to martial success. What is not well known is how other key aspects of a marital relationship influence the Sunyani municipality? the future of the marital bond? This author wishes 1.4 RESEARCH HYPOTHESIS to propose that there are eight dyadic dimensions of marriage that, in addition to the verbal elements, the one hypothesis was formulated and tested. every good marital relationship should possess.
In order to answer the research questions,
1.
H
0
: There is no significant difference between Christian and Muslim married These eight dimensions, each of which may or may not include verbal elements within themselves people with regards to their level of marital satisfaction. include: friendship (Chatterjee, 1999; Cooper,
1980; Flowers, 1998); similar interpersonal values

1.5 SIGNIFICANCE OF THE STUDY
The study among other things will expose in the system and the boundary between the system and its environment” (p. 52). Systems theory is a married people to how achieve marital satisfaction way of looking at the world in which people are and therefore will help manage risky behaviours interrelated with one another (Constantine, 1986; that lead to divorce. It would make married people Whitchurch & Constantine, 1993), and assists in aware that marriage is meant to be enjoyed hence explaining the behavior of complex organized they should put in some effort to achieving systems, such as a spousal relationship. satisfaction in their marriages.
The findings of the study will expose
Systems theory provides useful insights into the relationships between leisure and couple counsellors and religious leaders to some of the variables, and provides a good foundation for marital problems their clients and members face studying couple activity patterns and their impact respectively. It will also suggest some counselling on couple marital satisfaction. From a systems techniques and pragmatic ways both counsellors theory perspective (Constantine, 1986), couple and Para-professionals can assess to assist married leisure activities contribute to several aspects of the people who are not satisfied in their marriages. couple’s marital relationship. One of these aspects
2.1 THEORETICAL PERSPECTIVE
Two theories were used to guide the study. influenced by couple leisure is couple bonding, which in turn can affect satisfaction in two ways.
2.1.1 Systems Theory. First, common activities and interest enforce
Systems theory provides a useful boundaries around the relationship. Shared interests framework for studying couples. A marital and activities may be one of the more important relationship can be viewed as a system of forces establishing and maintaining boundaries in interacting roles and communication networks. the couple system.
Underlying this system is the perception of Second, couple leisure activities contribute relationship satisfaction that determines whether or to developing collective interest and identity by not the system is able to maintain itself in its placing couples in situations where they are present form. Constantine (1986) defined system learning to enjoy activities together (Fincham, structure as “the sum total of the interrelationship Beach & Kemp-Fincham, 1997). In order to better among elements of a system, including membership evaluate and understand the satisfaction spouses

experience with their relationship, there must first confused double message when the husband says “I be guidelines to follow for evaluation. Determining love you and like spending time with you” but is that the spousal relationship is a system and using a never home, never takes his wife out to dinner, or systems perspective increases the understanding of never does anything to show his love and how and why the relationship system functions as it appreciation. Good communication demands that does, as well as how to best deal with issues such as the message received is the same as the message communication, growth, adaptation, setting sent. boundaries, rules, setting goals and interacting together.
Communications establish, maintain and change relationship through communication
2.1.2 Communications Theory and Marital
Satisfaction. interactions among members (Duncan & Rock,
1994). They maintain that all behaviour is
Bateson, Jackson, Haley and Weakland (as communicative even silence conveys some cited in Nwoye, 1991) have a theory of meaning. communication which has it that the essential factor Couples should note that as much as in troubled marriage is the problem of inappropriate communication is an essential tool in marriage they communications. According to this theory the must watch for its quality as they use it. As said problem is due to lack of clarity or presence of confusion in the communication network earlier, there can be ‘good’ communication as well as ‘poor communication’. exchanged by couples. Couples communicate Emphasizing the need for good verbally (with words) and non-verbally with communication between couples Gordon (1994) gestures, tone of voice, facial expressions, words on attributed what goes wrong in marriage paper, images etc. Confusion erupts when the relationships partly to mis-communication. They verbal and non-verbal contradict, thereby sending a added that many couples are living together as double message. For instance a woman who says “I complete strangers due to silence, confusion etc. In don’t mind if you go on business trip” but whose this instance the authors are describing what slumping posture, resigned tone of voice and happens when there is a break in communication or depression-like lack of enthusiasm says “I really do not want you to go”. In contrast a wife gets when there is an inefficient communication

especially when contents of the information being given become distorted.
Larson, quoted by Scanzoni and Scanzoni
(1988) commented that marital communication
Scanzoni and Scanzoni (1988) used the suffers among couples with unemployed husbands. term garbled communication to describe the issue This is true because where husbands are inadequate of miscommunication. They explain that this type providers, wives tend to be unduly critical of them. of communication is made up of information which When this happens, communication between the contains misperception, miscalculation and spouses become inflammatory and characterized by misinterpretation. On misperception, the authors anger. In the same vein could it therefore be explained for instance that a husband who informs extrapolated that when wives (especially those who his wife about his intentions to purchase a land for do not contribute to the family budget) become a their home could be misperceived by the wife that drain on the household budget, communication he has a lot of money but refused to give her the between them and their husbands could suffer the amount of money she requested for her additional same fate? shoes and bags. In order to avoid conflict in such a On decision making in the household situation there is the need to check for clarity and Schandorf and Kwarfo (1990) contended that in feedback during communication. most traditional Ghanaian communities women did
In so far as refusing to talk to one another not take part in decision making. They however, conveys a message Scanzoni and Scanzoni (1988) quoted Ainsworth (1985) who has suggested that assert that silent treatment is a way of showing the roles of women in the division of labour and hostility and anger instead of a desire to work decision making in the family were determined by through the problem or what counselors call “crazy making behaviour”. It could also happen that a the quality of education they had received.
Schandorf and Kwarfo quoted Asante (1989) who person’s body language conveys a message on his part added that occupational status and the contradicting the person’s verbal message. For age of the spouses were important factors in instance a husband who says there is nothing the decision making. Asante further argued that matter but his non-verbal behaviour such as long decision making was more likely to be autocratic face, pouting, sighing with eyes directed upwards where the husband had a higher level of education etc. indicate that he is terribly displeased (p. 388). and occupational status than the wife.

Kelly (1974) noted that decision making Decision making and communications go should form an early component in the lives of the together because decision-making by two people newly married couples. He gave a whole array of can only result from communication. areas and issues for which decision making 2.2 EMPIRICAL STUDIES becomes necessary. He has explained that decision The work of other authors were review to making enables couples to plan ahead without identify gaps and provided relevance to this study.
anxiety and unreasonable optimism. Decision making is a give and take endeavour in which the 2.2.1 Types of Marriages wife and husband search for mutual responsibilities Marriages differ by types and forms. An and enjoyment that will lay the strongest possible attempt will now be made at highlighting only foundation for their future happiness.
All the authors quoted in this part of the types to be discussed here include: discussions have given indications as to how both some of the popular ones as Peil (1977) put it. The
1.
The religious marriage (i.e., The effective and non-effective communication can Christian and Islamic) enhance or ruin marriages. Decision-making on its 2.
The customary marriage part has been identified as an essential component 2.2.2 Christian Marriage and Marital of marriage which complements effective communication to build up a harmonious marriage.
Satisfaction
The Christian religion sees marriage as
As has already been noted, in marriage when only God ordained and ordered and therefore bases their one partner always takes decisions on matters that marriages on biblical concept. In Genesis 2:24 the affect the couple or the marital unit the bible talks about marriage “therefore shall a man disenfranchised partner is bound to seek redress leave his father and his mother, and shall cleave through unconventional means such as angry acting unto his wife: and they shall be one fresh”. From out. Decision making has a very close link with this perspective, God created man and woman to be communication because no two people can decide joined together in marriage and not outside on issues together without using one marriage. communication type or the other. Marriage in the Christian sense is to be seen as a commitment and not as contentment

(Brown & Brown, 1999). This implies that partners importance of sex, and the responsibilities of in marriage should not seek to derive benefits from parents. For instance as described in 2 Corinthians their marriage but rather that they should be 7: 1-5 the purpose of marriage is for fulfillment of concerned with what they can provide for their marital roles, sexual intimacy and for partners.
Collins (1988) refers to how the bible companionship.
The bible prescribes the type of bond that describes some good marriages as well as others should exist between married individuals. For which periodically had marital tensions as in the example, wives should submit themselves to their marriage of Abraham, Job, Lot, Sampson, etc.
God’s purpose for marriage is for partners to relish husbands as the church does to the Lord, and husbands are also to love their wives as their own in each other and this is anticipated to lead to bodies. The bible further explains that to love marital satisfaction. The Bible states that “Who can means the husband is to feel for, and to care for the find a virtuous woman? For her price is far above rubies” (Prov. 31:10). However, marrying a wife just as he does for his own body. Love from the Christian point of view is as described in 1 contentious, quarrelsome partner may not bring Corinthians 13 part of which is the following: “For marital satisfaction as described in Proverbs chapter Love is patient and kind. It does not envy nor boast.
21 verse 9. Marital tension or conflict which leads It is not proud, rude, self-seeking, keeps no record to unsatisfactory marriages as cited in the bible, of wrongs. It does not delight in evil but rejoices may have within it any of the symptoms of with the truth. It always protects, trusts, hopes and selfishness, lack of love, unwillingness to forgive, perseveres. Love never fails.” If indeed married anger, bitterness, communication problems, partners can love each other just as is given here anxiety, sexual abuse, drunkenness and feeling of then a satisfactory marriage would be evident in inferiority. When a marriage is plagued with any or “love”. all of the above symptoms then definitely it does not fulfill God’s purpose.
From the preceding biblical viewpoint about marriage one can expediently construe what
According to Collins (1988) (as cited in to do so as to expect a satisfying and cheerful
Abra, 2001) the bible describes the purposes for marriage. In the same way one can as well envisage marriage, the roles of husband and wife, the what conditions will make a marriage

unsatisfactory. For instance the bible speaks about two people becoming “one” which implies intimacy decision-making, steadfastness, marital roles, love and belief systems. The researcher acknowledges and companionship, (Gen. 2:22). From 1 Corinthian the fact that these conditions as ascribed from the
Chapter 7 one can deduce marital roles, bible are only a hand full and encourage future commitment, Communication and Decision researchers to attempt sourcing several others. making. Ephesians 5:22 also talks about the need to 2.2.3 The Islamic Marriage and Marital love in marriage (Abra, 2001). Satisfaction
The bible again cautions against the Akinade (1997) (as cited in Abra, 2001) marriage of opposing beliefs (though it does not states that, Islamic marriage is carried out along the entirely ban such marriages altogether) and this is dogmas of Islam using the commands of the Quran what it refers to as being unequally bondaged. as a guide. He maintains that those who go for this
Though religion can be a binding force in marriage kind of marriage possibly will also practice yet when a husband and wife have different monogamy. However, those who can accommodate viewpoints, religion can then become a destructive and care reasonably for more than one wife up to a focus for marital tension, (Collins, 1988). Religious maximum of four wives may do so (Holy Quran inclinations carry along with it values and beliefs 4:4). The Quran in Chapter 4, verse 22 talks of systems. According to Collins (1988) values Islamic marriage as being a covenant. Islamic involve what actually is important in life. Value marriages are intertwined with the idea of God i.e., conflicts are the generating point of many marital marriage in Islam is thought of as religious problems. In marriages where couples have similar commitment and internalized as divine blessings. values the marriage is often healthy. Conflicting Marriage in Islam is found in Quran 4:1 God values lead to tension, power struggles and created woman to relieve man of loneliness (Abra, criticisms. 2001). The fundamental rationale for Islamic
From the prior discourse on what and how marriage is that, God created for men mates to seek
God proposed marriage to be, these bits and pieces in their company peace and tranquility, and set have been figured out as conditions that would lend between them mutual love and mercy (Quran a hand to satisfaction in marriage. These include – 30:21). The prophet declares that the best Muslim is closeness and companionship, communication,

the one who is best to his family and the greatest, of women and thus give the men a degree over the most blessed joy in life is a good righteous wife. women because they the men expend their wealth
Abdallati (1975) in an unpublished book, (Quran 4:4). An Islamic husband has the explains that marriage in Islam is regarded as a responsibility for full maintenance of the wife. righteous act; the act of responsible devotion. For Such maintenance entails the right to lodging, there are passages in the Quran and statements by clothing, nourishing, general care and well-being the prophet which state that when a Muslim (Abdallati, 1975). Additionally, husbands are to marries, he has thereby perfected half his religion. treat wives with equity, to respect their feelings and
Thus marriage in Islam is intertwined with the to show kindness and consideration. A husband principles of Islamic faith. In marriage, partners cannot subject his wife to suspense and uncertainty. make commitments to each other and to God. If he has no love or sympathy for her, she has the
According to Abdalati commitment in Islamic right to demand freedom from the marital bond marriage is to bring about mutual fulfillment and (Abdallati, 1975). It must be noted here that just as self realization, love and peace, compassion and one Islamic scholar remarked “The worst thing serenity, comfort and hope (p. 127). For happiness which is allowed by Islam and disliked by God is and a fulfilling married life Islam has set the divorce”. behaviour for husbands and wives. For example the
Quran and Sunah have prescribed (1) kindness and
Abdallati (1975, P. 131) quoting Quran
25:74 enumerates the wife’s obligations towards equity (ii) compassion and love (iii) sympathy and her husband. That; she must contribute to the consideration (iv) patience and goodwill. success and blissfulness of the marriage as much as
Islamic marriage also creates new roles for possible. The wife must be attentive to the comfort partners. For instance it is the husband's solemn and well being of her mate etc. To fulfill her duty to God to treat his wife with kindness, honour obligations, the wife must be faithful, trustworthy and patience; to keep her honourably and to cause and honest. The Quran also touches on how the her no harm or grief. (Quran 2: 229 - 232; 4:19). wife should be intimate with her husband. This is
Similarly, the Quran gives the wives rights interpreted to mean that she should make herself and duties as in Quran 2: 228. For instance the desirable, attractive, responsive and co-operative. A
Quran states that men are guardians and protectors

wife may not deny herself to her husband.
(Abdallati 1975, p. 132). partners are expected to reach a mutual consent as in Quran 2:
The above discussions have focused on a detail analysis of the Quranic injunctions for
228 & 233.
Love, as an essential element in (v)
Islamic marriage. The deductions made from these injunctions as regards marital satisfaction according
Islamic marriage is highlighted in
Quran 30: 22. The passage states among others, that “He has to Abra (2001) are:
(i) Marriage in Islam is seen as a perfection of one's faith and this means that if one married in the created wives for you and He has put love and tenderness between you”.
Islamic faith then his belief (vi) The Quran commands the wife system is enhanced (Quran 2: to be intimate with her husband.
(ii)
(iii)
(iv)
222) It is evident that both Christian and
Quran 2: 224-232 alleges that Islamic religions have some core values for
Islamic marriage creates new marriage and both go further to stipulate what roles for partners. In these same marriage ‘should’ and ‘should not’ be. The passages the instructions stipulated regulate marriages and hence
Quran enjoins husbands to treat give clues as to what state of affairs must win wives with kindness, honour and through so as to make sure a satisfactory marriage patience and this involves is achieved. accommodating the wife’s 2.2.4 Studies on Religious Influence and Marital behaviour which in turn demands a lot of commitment and adjustment.
Satisfaction
Religion and spirituality were important factors when assessing marital satisfaction in this
Islamic religion acknowledges study. Lukoff, Lu, and Turner, (1995) defined the importance of decision religion as one’s adherence to a church or making in marriage thus in both institution’s beliefs or practices. Literature on the mate selection and in divorce, impact of religion on marital satisfaction was split.

In his sixty-year review of family research, Jenkins couples in this study, some found this to be a strong
(1991) found that high religiosity and increased factor in the satisfaction of their marriages. church attendance increased marital satisfaction, Bachand and Caron (2001) examined while a study conducted by Booth, Johnson, explanations for stability and satisfaction for long-
Branaman and Sica (1995) found no relationship term married couples and found that support as well between religiosity and marital satisfaction. In a as religion/religious agreement contributed to this. study by Beach and Hurt (2008), it was found that In this study, 36% of the couples perceived religion prayer significantly affected the satisfaction of as a positive factor, 26% reported that it directly marriage immediately after study implementation affected their marriage, and 36% stated that religion and with six-month follow-ups. played little to no role in affecting their marital
Although greater individual religiousness satisfaction. and religious homogony has been associated with In a review of ten qualitative studies on increased marital satisfaction and adjustment, this marital satisfaction, Brooks (2006) found that research area required conceptual advancements religion was the sixth factor most cited that
(Thomas & Cornwall, 1990). Heaton (2002) found contributed to lasting and satisfying marriage that couples with religious preferences who relationships. Brooks also found in her study that exercised the same religious faiths were more the importance of religion focused on being satisfied in their marriages than couples who had no Christian, believing in God, and the power of religious preference.
In a qualitative study by Robinson and prayer as contributing factors.
Mahoney, Pargament, Tarakeshwar and
Blanton (1993) where 15 couples were interviewed, Swank (2001) (as cited in Bradbury, Fincham and religion was the most prevalent theme that emerged Beach, 2000) showed that several aspects of from that analysis as an indicator of long-term marriage quality (e.g. marital satisfaction) are marital satisfaction. Some of the couples reported predicted by religious activities such as praying that having religious faith was more powerful when together and considering the sanctity of marriage. both spouses believed in God. Although the amount Hatch, James and Schumm (1986) studied the of church involvement was different among the interaction between (inter alia) Spiritual Intimacy and Marital Satisfaction. They found that while

Spiritual Intimacy correlated significantly with that some couples drop out of church after divorce;
Emotional Intimacy and Marital Satisfaction, it did and secondly, that financial and educational levels not have a direct effect on Marital Satisfaction, may need to be considered (Christianity seems to rather it affected Marital Satisfaction indirectly, via be stronger among poorer communities, where
Emotional Intimacy.
Another view is that of Thornton and educational levels also vary from the norm).
Larson and Swyers (as cited in Larson,
Camburn (1989) (as cited in Call & Heaton, 1997) 2002) claims that religiosity does have a significant which suggests that there is a reciprocal effect on divorce rates. In a 15 year national (USA) relationship between religiosity and family oriented study, they found that 37% of couples who rarely or behaviours, that is religiosity may be affected by a never attended a religious service had divorced, change in family behaviours, and family behaviours whereas only 14% of couples who attended may be affected by a change in religiosity. frequently had divorced. Larson and Goltz (as cited
Berggren (1997) found that religion in Larson, 2002) found that couples who attended discourages divorces, to the extent of a 14% church frequently were more committed to decrease in one city in Sweden. Gartner, Larson marriage, while denomination and affiliation were and Allen (1991) (as cited in Legako & Sorenson, not related to marital commitment. Larson
2000) found that religious psychotherapists summarises that a strong commitment to marriage, experience higher levels of marital satisfaction and and jointly engaging in religious activities both help lower divorce rates, especially if they attend church to promote marriage quality. together regularly. Jones, Watson and Wolfram The study by Booth and Johnson (1995)
(1992, cited in Legako & Sorenson, 2000) found correlated five indicators of religiosity with five that of the alumni of seven Christian psychology indicators of marital satisfaction. They found that graduate programs, 80.5% were married, all five of the religiosity indicators significantly
15.9%were single, 0.5% were cohabiting, and 4.7% affected one indicator of marital satisfaction were divorced. Robinson (2002) refers to studies (Divorce Proneness), but did not affect any other which show a lower divorce rate for agnostics and indicators. They also found that two indicators of atheists than for Christians, and suspects that there marital satisfaction (Interaction and Happiness) may be two factors which skew the results: firstly affected religiosity. Marital Happiness affected

both Church Attendance and Religious Influence In no significant difference between the divorce rate
Daily Life, and Interaction affected Church of Christians and Muslims.
Attendance. They also found one gender difference: To continue the Ghanaian case, studies by
Marital Interaction had a positive effect on Prayer Acheampong and Heaton (1989) showed a similar for men only. In all other respects there were no increase in divorce rates in Ghana. The authors gender differences. Overall they concluded that any again quoted a study of Yoruba of Western Nigeria increase in religiosity leads to an improvement in by Lloyd who found no significant differences the marriage. They concede that Fundamentalism among the religions - Christians, Muslims and and Religiosity of the individuals at the time of traditional believers. However, they quoted marriage are factors which should be considered. Akinade (1979) who studied the elites of Lagos and
Heaton and Albrecht (as cited in Glenn & observed that most of the divorces occurred among
Supancic 1984, Greeley 1989, and Larson & Goltz protestant couples; the Catholic couples were very
1989) summarise by saying that religious norms act slow to divorce. as barriers to marriage breakup, especially among These studies above on religion and
Catholic and conservative Protestant communities, divorce rate showed that there were no significant which encourage couples to resolve their conflicts differences in the rate of divorce when different as a positive alternative to divorce. On a similar religions (e.g. Christians Muslims and note, de Vaus and Wolcott (1997) report that traditionalists) were compared. Can it thus be church attenders in Australia are more likely to inferred from these studies that when the believe that divorces are too easy to obtain. determinants of marital satisfaction for these
Noono (1997) on his part studied on different religions are compared they would not be causes of marriage breakdown and found that the different? Can it also be inferred that the degree of breakdowns in, traditionalist and Christian satisfaction that each of them would derive would orthodox churches were very high while those also not be statistically different since among Christian charismatic and Muslim were dissatisfaction in marriage is the chief cause of relatively low. Still on religion and divorce, divorce? I think that definitely there would be some
Acheampong and Heaton (1989) cited the studies of difference but would the differences be significant?
Fallers of the Busoga of East Africa which found 3.1 SAMPLE

The quality of a piece of research not only In analysing the data, frequencies and stands or falls by the appropriateness of percentages were used for the biographical data. methodology and instrumentation but also by the Means and Standard Deviations were used to suitability of the sampling strategy that has been analyse the research questions whilst the adopted (Morrison, 1993, p. 112). hypotheses were tested with an independent sample
Purposive sampling techniques was used t-test. An independent sample t-test is used when a to get the desired sample size of three hundred and researcher wants to compare the mean scores for twenty (320). In purposive sampling, researchers two different groups. (Agyenim-Boateng, Ayebihandpick the cases to be included in the sample on Arthur, Buabeng and Ntow, 2010). The strength of the basis of their judgment. This is also called this tool is that, it goes one step beyond merely judgmental sampling, the elements were chosen observing variables and looking for relationships. because they were relevant to the research problem. 4.1 RESULTS AND DISCUSSION
3.2 RESEARCH INSTRUMENT
A marital satisfaction inventory by
The results of the study are presented and discuss under this section.
Essuman (2010) was adopted for t he study. It was 4.1.1 Biographic Data of Respondents made up of 30 items which was sub divided into seven scales.
Table 1 represents the sex distribution of the respondents. The distribution indicates that in
3.3 DATA ANALYSIS all 160 (50%) males and 160 (50%) females were
The data gathered for the study were sampled for the study. The percentage ratio of scored and analyzed statistically using the males and females was 50:50
Statistical Package for Service Solutions (SPSS) Table 1: Sex distribution of Respondents software version 16.0. In scoring the MSI, a scoring manual developed by the author was used. Each of the items was given a code to help easy
Male
Frequency
160
Percentage
50
Female 160 50 identification. Responses to the various items were coded. Completed inventories were also given
Total 320 serial numbers for easy identification.
Table 2: Religious affiliation of Respondents

To what extent does religion influences marital
Religion Frequency Percent satisfaction of married people in the Sunyani
Christianity 160 50
Islam 160 50
Municipality?
4.1.3 Null Hypothesis
Total 320 100%
There is no significant difference between
Christian and Muslim married people with regards
The table 2 shows that respondents came to their marital satisfaction.
Data in Table 3 are used to answer the Research from the two dominant religions in Ghana with
Question and test Hypothesis. equal percentages.
The respondents were given a four point
Likert scale inventory to respond to to aid the researcher find answer to the research question. The scoring was based on the four point Likert scale of measurement of Very Satisfied (VS), Satisfied (S),
Table 3: T-table comparing the marital satisfaction of Christians and
Muslims
Muslims
Scale
Relatio
Christian s
Me an
SD
2.2
.40
Me an
2.2
SD
.36
t-
Va lue
1.1
P
Va lue
.26
Rem arks
Not satisfied (NO) and Not at all satisfied (NAS). nship 09 75 57 33 10 8 NS
The options of the items were weighted in the
4 0 3 5
Likert format with VS = 4, S = 3, NO = 2 and NAS
= 1. The inverse is true for the negative items.
To interpret the score a person obtains on the inventory, score bands were used as shown below. The greater the score the more satisfied a
Affecti on, love
and appreci ation
Charac
2.0
31
3
2.8
.52
15
1
.33
2.0
92
5
2.7
.42
55
3
.41
1.1
51
2.3
.25
1
.01
NS ter 58 44 57 83 86 8 S person is in marriage. Thus for
3 8 3 3
Not at all satisfied an interval of 1.0 – 1.5
Tempe 3.2
.85
3.1
.86
.72
Not satisfied an interval of 1.6 – 2.5 rament 20 07 87 36 .34
8 NS
Satisfied 2.6 – 3.5
8 7 5 5 8
Very satisfied 3.6 – 4.0
In-law 2.9
.34
2.9
.28
1.5
.11
4.1.2 Research Question
NS issues 18 61 75 60 84 4

8 8 0 6
Marital 2.1
.40
2.0
.52
.00
roles 91
7
01
2
10
4
92
6
3.4
55
1
Genera l evaluat ion
1.9
.33
2.1
84 13 68
.33
4.9
.00
82 25 0
4 9 8 7
S
S give instructions on how to achieve satisfying marriages. Both the Quran and the Bible admonish their followers to show love and affection to their partners.
The finding of this study does not support the finding of Kissembe, Megesa and Shorter
(1977) who found out that there was a significant
Marit al satisfa ction
2.4
87
.13
38
2.4
92
.13
50
.32
5
.74
6 NS difference between Christian and Muslims spouses in terms of marital quality. His study revealed that
8 2 7 7 76% of Christians were satisfied in their marriage df = 318, p < 0.05 as compared to 32% of Muslims. The finding of
In answering the Research question, Table this study again contradicts the finding of a study
3 revealed that Christians had a satisfaction level of conducted by Larson (2002) in his bid to access the
2.49 whilst Muslims had 2.49. They both fell within marital stability aided by spirituality. He concluded the score band of 1.6 – 2.5 which is interpreted as that Christians were satisfied in their marriages than not satisfied. This revealed that Muslims and their Muslim counterparts and emphasized that
Christian married people indicated that they were there existed significant difference among them. not satisfied with their marriages. The finding is again in contrast with the study of
The Null Hypothesis was tested at Abra (2001). Her study conducted in the Accra statistical significance level of 0.05 and the results Metropolitan area made it evident that there existed showed that at df = 318, p = 0.746 which is more significant difference between Muslims and than 0.05. Therefore we fail to reject the Null Christians in their marital satisfaction.
Hypothesis. This implies there is no significant The study is however in consonance with difference between Christian and Muslim married earlier studies like that of Abdallati (1975). He people with regard to their marital satisfaction. stated that Islam encourages their members to be
The finding for the respondents of the two loving and caring just as is done in the Christian religions that they were not satisfied with their fraternity and was not surprised when his study marriages was not expected, because both religions revealed that there was no significant difference

between Muslim and Christians in the satisfaction discussion with some Christian leaders revealed of their marriages. Again, a study done by Gartner, that most Christians are of late going through pre-
Larson, and Allen (1991) on religious commitment marital counselling and series of marriage and mental health on the outcomes of marital workshops in the Christian fraternity. Their satisfaction showed there existed no significant opinions were that these teachings inculcate in difference between Muslims and Christians in their Christian married people Christian values which marital quality. depict in their character and roles they play in their
The researcher believes that both religions marriages. Thomas and Cornwall (1990) concluded showed dissatisfaction primarily because of two along the same thought in their Religion and family basic reasons. These are location and time. Though studies in the 1980s and stated Christian religion is similar studies have been conducted at some places about a man (Jesus Christ) who is stainless in and these religions showed satisfaction, the character and those who serve him in truth are researcher believes the sites are different. The called Christians and show resemblance to him in location of a group of people can influence their character. thinking and behaviour. The area is noted to be Muslims on the other hand performed among the areas in Ghana where divorce rates are significantly better on general evaluation than the high. The researcher again believes that changes in Christians with regards to marital satisfaction. (p = time can also account for the level of marital 0.00 < 0.05). This success on the part of Muslims satisfaction. This is because the behaviour and could be alluded to the Quran 2:228 which attitudes of a people changes with time due to admonishes men to have a degree of rights over several factors which affect the culture. their wives. This means that they are the heads of
Although, on the whole there were no the family and hence their responsibility to provide statistical significant differences, some of the scales the needs of their wives and children. Most Muslim showed significant differences. Character and men try their best to fulfill this religious obligation
Marital roles scales showed that Christians did and therefore it is not surprising that both Muslim significantly better on these scales than their men and women showed average satisfaction.
Muslim counterparts. For both scales p values were Mahoney, Pargament, Tarakeshwar and Swank less than 0.05 ( ie 0.018, 0.001 < 0.05). A (2001) on their part agree that Muslims are

significantly better in their marriages than The researcher recommends that more
Christians. They arrived at this conclusion in their programmes on marriage should be undertaken by study which sought to assess the links between counsellors in our churches and mosques. Stake religion, marriage, and parenting in Turkey. One of holders in marriage issues should organize more the reasons they gave for their findings was that it workshops and marriage seminars in the is against the ethics of their religion and Allah for a municipality. This the researcher believes that will
Muslim female to disobey or seem to be disobeying help married people in the municipality to take the males and particularly her husband. Wives, advantage of some of the vital issues discussed at because of this, do all it takes to satisfy their those programmes so that their marriages can be husbands with the husbands reciprocating the sustained and improved to become a success. submissiveness of their wives by making sure that 6.1 REFERENCES they are satisfied in their marriages. Abdallati, H. (1975). Islam in Focus . I. I. F. S. O.
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