


































Humanitas: Indonesian Psychological Journal  

Vol. 19 (2), August 2022, 129-137 
ISSN:  2598-6368(online); 1693-7236(print)  

      humanitas@psy.uad.ac.id                                                                                                      https://doi.org/10.26555/humanitas.v19i2.50 

Marital satisfaction among families living with parents-in-law: The 

role of marital adjustment and religiosity  

Ainun Nadhirah, Siti Khorriyatul Khotimah 

Faculty of Psychology and Health, UIN Sunan Ampel Surabaya, Indonesia 
Corresponding Author: ainunnadhira32@gmail.com  

 

Introduction 

Marriage is regarded as a form of worship in Islam, as stated in Surah Ar-Rum: 21 of the 
Qur'an, which means "and among His signs (of greatness) is that He created partners/spouse 
for you from your kind, so you tend to and feel at ease with them, and He made between you 
love and compassion. In that, there are indeed signs (of Allah's greatness) for a people who 
think" (Ar-Rum; 21). Allah demonstrates His greatness by creating human beings in pairs of 
their kind so that their souls become calm and at peace with each other. Every married couple 
hopes for a harmonious marriage to feel the most comfort, peace, and self-actualization 
(Srisusanti & Zulkaida, 2013). 

In developmental psychology, marriage is one of the developmental tasks of early 
adulthood (Hurlock, 2003; Santrock, 2014). Most newlywed Indonesian couples choose to 
live with their parents or in-laws (Lestari, 2012). Their reasons for living with parents or 
parents-in-law include financial barriers or parents' requests to be accompanied (Haryati, 
2017). Especially in Pamekasan Regency, like the rest of Madura, has a matrilocal marriage 
culture in which newly married couples live with the woman's parents in the same house 
(Sa'dan, 2016). However, Azis (2017) argues that this culture is not absolute and must be 
followed by all married couples, especially in the current era. A husband may bring his wife 
to live apart from his parents as part of his responsibility and as a husband who has complete 
control over the responsibility for providing physical and spiritual support for his children 
and wife (Sa'dan, 2016). 

ART ICLE  INFO  

 

AB ST R ACT  

 

Article history 

Received July 27, 2021 

Revised December 01, 2021 

Accepted March 10, 2022 

 New families living with parents-in-law are facing a challenging 
marital satisfaction issue. This study aimed to determine the effect of 
marital adjustment and religiosity on marital satisfaction 
simultaneously and partially. This quantitative study employs data 
collection techniques using marital satisfaction, marital adjustment, 
and religiosity scales. 90 Muslim husbands or wives who lived in their 
parents-in-law’s houses participated in this study. Participants' 
characteristics were fewer than five years of marriage, first marriage, 
and living in the Pamekasan Regency. Multiple linear regression was 
used to test hypotheses. The result shows a significant effect of 
marital adjustment and religiosity on marital satisfaction. While 
partially, the marital adjustment has a significant effect on marital 
satisfaction. Whereas religiosity also has a significant effect on 
marital satisfaction. Even though marital adjustment and religiosity 
affect marital satisfaction simultaneously, marital adjustment 
partially affects marital satisfaction higher than that of religiosity. As 
an implication, families living with parents-in-law need to enhance 
their marital adjustment to achieve marital satisfaction.  

 

 

 
Keywords 

marital adjustment; 

marital satisfaction; 

religiosity. 

 

 

mailto:humanitas@psy.uad.ac.id
https://doi.org/10.26555/humanitas.v19i2.31
mailto:ainunnadhira32@gmail.com


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Previous studies on the marital satisfaction of couples living with their parents or 
parents-in-law found differences in marital satisfaction between couples living together and 
couples living separated from their parents or parents-in-law. A couple who lives in the same 
house as their in-laws experience hardship in marital satisfaction (Saputra et al., 2014). 
Couples who live apart from their parents or parents-in-law report higher levels of satisfaction 
and happiness because there is no direct intervention from them (Muhid et al., 2019). 

Every couple united in marriage expects good qualities that will lead to marital 
satisfaction. Marital satisfaction refers to a couple's subjective feelings of happiness, 
satisfaction, and enjoyment in their married life (Olson et al., 2011). Marital satisfaction 
focuses on the quality of the marriage rather than marital stability, which is thought to be one 
of the main reasons for divorce (Li & Fung, 2011). Married couples who achieve marital 
satisfaction are more likely to stay married, despite the strong personal factors that drive the 
marriage (García & Gómez, 2014). Meanwhile, if marital satisfaction is disrupted, the 
dynamics of social relationships between husband and wife will also be disrupted (Navid et 
al., 2018).  

Two factors influence marital satisfaction, including factors that existed before the 
marriage and those that existed after the marriage (Duval & Miller, 1985). Individual 
character is shaped by factors existing before marriage and is challenging to be modified. In 
contrast to the factors that exist in the post-marriage period, individuals can aim to improve 
existing factors such as marital adjustment. Marital adjustment includes four components: 
adjustment to the partner, sexual, financial, and to the spouse's family (Hurlock, 2003). The 
couple's success in adjusting to marriage and their ability to deal with household problems 
influence perceived marital satisfaction (Hurlock, 2003).  

Marital adjustment is a holistic and longtime process. The marital adjustment process 
can be thoroughly investigated from time to time (Scorsolini-Comin & dos Santos, 2012), not 
only between husband and wife but also with the couple's family, so that the couple feels 
positive support from their extended family (Abbas, 2019). The early period of marriage is a 
process for in-laws and daughters-in-law to adjust to each other after what was originally two 
foreign parties who were then united in a marital relationship (Saputra et al., 2014). Given 
various demands, particularly marital adjustments, the first five years of marriage are a critical 
initial period determining a marriage's success (Duval & Miller, 1985). 

In addition to marital adjustment, religiosity is considered to influence marital 
satisfaction. Several previous studies have found a link between religiosity and marital 
satisfaction   (Istiqomah & Mukhlis, 2015; Khairiyah & Aulia, 2017). According to Olson et 
al. (2011), one of marriage's strengths is spiritual well-being, which includes religious beliefs 
that assist couples in dealing with various life issues. People with a high level of religiosity 
have a higher level of marital satisfaction (Hurlock, 2003).  

Religious commitment and practice are two components of religiosity that can lead to 
marital satisfaction (Aman et al., 2019). In married life, religiosity influence individual 
thought patterns and behavior (Mokoginta, 2014) and effectively help address problems and 
painful experiences so that individuals can achieve marital satisfaction (Dowlatabadi et al., 
2016). Even though people have difficulty making marital adjustments, religiosity plays a 
role in the formation of marital satisfaction (Marni, 2018).  

As matrilocal married culture exists in Pamekasan Regency,  this study aimed to 
discover the effect of marital adjustment and religiosity on the marital satisfaction of families 
living with parents-in-law. Specifically, this study aimed to determine the extent to which 
adjustment and religiosity influence marital satisfaction among Muslim families who live in 
their parents-in-laws' houses in Pamekasan Regency.  



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Method 

Research Design 

This research is a quantitative study to explore the effect of marital adjustment and religiosity 
on marital satisfaction. The data was collected online through a google form from June to 
July 2021. The participants fill out the demographic data first to ensure they fit the subject 
criteria, then fill out the questionnaire for about 15-20 minutes.   

Participants 

The characteristics of this study's participants were a husband or wife who lives in their 
parents-in-laws' house, the first marriage with the length of marriage fewer than five years, 
Muslim, lives in the Pamekasan Regency and were willing to participate indicated by filling 
out the consent form. A non-probability sampling with accidental sampling was applied to 
select participants. Ninety participants were involved in this study. Table 1 shows the 
demographic data of participants. 
 
Table 1 

Demographic Data 

 
All participants are Muslim; the majority are female (55.6%) and have a university 

education (75.6%). In terms of marriage length, mostly less than a year (32.2%), while the 
age at marriage is 25-27 years.  

Instruments 

The marital satisfaction scale, adapted from Iffah (2018), developed based on ten aspects of 
marital satisfaction (Fowers & Olson, 1993), was used to measure marital satisfaction. The 
scale consists of fifteen items, with five ideal distortion items. The instrument is a Likert scale 
with four answer options: (1) strongly disagree, (2) disagree, (3) agree, and (4) strongly agree. 

The item discrimination index is between .536 and .796 with reliability =.939. 
Meanwhile, the marital adjustment scale was used to measure marital adjustment, 

developed based on four aspects of marital adjustment (Hurlock, 2003). The instrument is a 

Characteristic Type Frequency Percentage 

Gender Male 40 44.4 

Female 50 55.6 

Educational 

Level 

Elementary School 1 1.1 

Senior High School 21 23.3 

College 68 75.6 

< 1 year 29 32.2 

Age of marriage 1-2 years 23 25.6 

2-3 years 10 11.1 

3-4 years 13 14.4 

4-5 years 15 16.7 

Age at the time 

of marriage 

19-21 years 15 16.7 

22-24 years 25 27.8 

25-27 years 37 41.1 

28-30 years 11 12.2 

31-33 years 2 2.2 



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Likert scale with four answer options: (1) strongly disagree, (2) disagree, (3) agree, and (4) 
strongly agree. The scale consists of 22 items, with an item discrimination index ranging from 

.371 to .706 and reliability =.892. 
The religiosity scale was developed to measure religiosity based on five dimensions of 

religiosity (Stark & Glock, 1970). The instrument is a Likert scale with four answer options: 
(1) strongly disagree, (2) disagree, (3) agree, and (4) strongly agree. The scale consists of 24 

items with an item discrimination index ranging from .375 to .771 and a reliability of =.867. 

Data Analysis 

The research data was analyzed using the IBM SPSS Statistics 20 for Windows program. 
Multiple linear regression analysis was used to analyze the data. According to Muhid (2019), 
multiple linear regression can measure the influence of more than one independent variable 
on one dependent variable; in this study, marital adjustment and religiosity with marital 
satisfaction.  

Results 

Table 2 depicts the effect of marital adjustment and religiosity on marital satisfaction 
(F=35.889; p=.000). This result indicates marital adjustment and religiosity have a significant 
effect on marital satisfaction. The contribution of marital adjustment and religiosity to marital 
satisfaction is based on the coefficient of determination (R2=.452). This result means that 
marital adjustment and religiosity account for 45.2% of marital satisfaction. 
 

Table 2 
Multiple Linear Regression Test Result 

 
Table 3 shows the results of the partial effect of the marital adjustment on marital 

satisfaction (t=6.224; p=.000) and the partial effect of religiosity on marital satisfaction 
(t=2.163; p=.033). These findings suggest that increasing marital adjustment scores leads to 
increased marital satisfaction. Moreover, the higher religiosity, the higher the marital 
satisfaction will be, and vice versa. Table 3 shows that partially, marital adjustment and 
religiosity had a 36.33% and 8.84% effective contribution to marital satisfaction, respectively. 
 

Table 3 
The Contribution of Marital Adjustment and Religiosity on Marital Satisfaction 

 

Table 4 shows the categorization of participants' on marital satisfaction, marital 
adjustment, and religiosity. Most participants had a moderate level of marital satisfaction, 
marital adjustment, and religiosity, 65.6%, 73.3%, and 57.8%, respectively. 
 

 

R R Square F p 

.672 .452 35.889 .000 

Variable β t p 
Effective 

contribution (%) 

(Constant) 13.933 2.489 .015  

Marital adjustment .352 6.224 .000 36.33 

Religiosity .161 2.163 .033 8.84 



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Table 4 

The Categorization of Marital Satisfaction, Marital Adjustment, and Religiosity 

 

 

Discussion 

The findings of this study show that marital adjustment and religiosity contribute significantly 
to marital satisfaction. The simultaneous contribution of marital adjustment and religiosity to 
marital satisfaction is medium. Marital adjustment and religiosity contribute to 45.2% of 
marital satisfaction.  
  Partially, both marital adjustment and religiosity contribute positively to marital 
satisfaction. The contribution of marital adjustment to marital satisfaction is higher than that 
of religiosity. The positive effect of the marital adjustment on marital satisfaction is consistent 
with the previous study of wives in long-distance marriages, which identified disparities in 
marital satisfaction based on the wife's level of marital adjustment (Rachmawati & Mastuti, 
2013). Research participants with a high level of marital adjustment also had a high level of 
marital satisfaction. Another study among couples on early and late marriage shows a positive 
correlation between marital adjustment and life satisfaction (Arshad et al., 2014). The higher 
the marital adjustment, the higher their marital satisfaction will be. This result is consistent 
with the findings that marital satisfaction is linked to individual adjustment  (Rospita & 
Lestari, 2016). The differences in individual abilities in marital adjustment influence 
perceived marital satisfaction (Marni, 2018). Every interaction between individuals and their 
partners can produce dynamics in the marriage domain, allowing couples to attain life 
happiness and marital satisfaction (Scorsolini-Comin & dos Santos, 2012). Couples need to 
adapt in their marriage to obtain marital happiness and satisfaction (Hurlock, 2003).  

Various issues that may arise during the marital adjustment process can impact marital 
satisfaction (Marni, 2018), particularly for those who live with in-laws. Couples adjust with 
their spouse and their spouse's families to gain positive support and establish good 
relationships (Abbas, 2019). The son-in-law's adjustments will be more challenging because 
he must focus on his relationship with his in-laws as a member of his partner's family 
(Hurlock, 2003). The problems in the early years of marriage in connection with the in-laws 
determine the marriage's success. Parents-in-law can interfere in their children's and daughter-
in-law's married lives, thus can make the daughter-in-law uncomfortable and influencing 
marital adjustment and satisfaction.  

Another finding in this study is that religiosity and marital satisfaction have a positive 
effect. This result is consistent with the findings that religiosity was positively connected with 
marital satisfaction and had a 33.9% effective contribution (Istiqomah & Mukhlis, 2015). 
Furthermore, a study on couples from Iran's education department found a relationship 
between religious opinions with marital satisfaction (Dowlatabadi et al., 2016). A similar 
finding was also found among couples undergoing the Ta'aruf process, in which religiosity 
contributes to 71% of marital satisfaction (Khairiyah & Aulia, 2017). In a family, religiosity 
helps to overcome obstacles and trials, form good relationships, prevent deviations from 

Variable Category Total Percentage 

Marital satisfaction High 17 18.9 

Moderate 59 65.6 

Low 14 15.6 

Marital adjustment High 13 14.4 

Moderate 66 73.3 

Low 11 12.2 

Religiosity High 22 24.4 

Moderate 52 57.8 

Low 16 17.8 



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established boundaries, and ensure marital satisfaction between couples (Dowlatabadi et al., 
2016). Religiosity reinforces people to be more tolerant and live a life based on Sharia 
(Istiqomah & Mukhlis, 2015). As a result, individual religiosity in married life can positively 
impact marital satisfaction. This finding is consistent with the findings of a previous study 
when marital adjustment was relatively low, and religiosity could play a role in increasing 
perceived marital satisfaction (Marni, 2018). Good religious knowledge makes individuals 
aware of every consequence of each behavior, making them more satisfied with their marriage 
(Mokoginta, 2014). 

Furthermore, religious beliefs are the source of control for couples, allowing them to 
continue carrying out their respective duties and roles, be patient, trust each other, and 
cultivate love based on Allah (Marni, 2018). Moreover, similarities in religious and emotional 
tendencies lead to emotional harmony in the couples' lives (Fard et al., 2013). In addition, a 
realm of cognition, e.g., cognitive consensus and religious beliefs, also plays a role in 
determining marital satisfaction (Fard et al., 2013). As the Muslims regard marriage as sacred 
worship in which the couple makes a sacred promise to God, religiously committed couples 
can have a better relationship in their marriage (Aman et al., 2019). 

Both male and female participants have moderate levels of marital satisfaction, marital 
adjustment, and religiosity. Married couples living together in the parents-in-laws' house are 
still natural for Indonesian people, particularly in Pamekasan Regency, with local matrilocal 
cultural characteristics (Surya, 2013). This finding is consistent with a previous study that 
showed no difference in the average level of marital satisfaction between husband and wife 
(Kurdek, 2005).  

Regarding the length of the marriage, most participants had moderate levels of marital 
adjustment, religiosity, and marital satisfaction. This finding demonstrates that the first five 
years of marriage are the most critical time for people to make changes to build family 
harmony. The moderate level indicates that individuals are still in psychological maturation 
(Muhid et al., 2019). Various adjustments are required in the first years of marriage, 
frequently affecting perceived marital satisfaction (Hurlock, 2003). However, marital 
satisfaction tends to decrease as the length of the marriage is longer (Mokoginta, 2014).  

In terms of the age at marriage, all age groups of participants at marriage were in their 
early adulthood. In this study, no differences in marital adjustment, religiosity, or marital 
satisfaction across all age groups of participants at marriage. People adjust to new life patterns 
in their early adulthood, including when they marry (Hurlock, 2003).  

This study has limitations. First is the adoption marital satisfaction scale from the 
standard ENRICH Marital Satisfaction Scale. Second, a measuring instrument is required 
primarily based on local community culture and the characteristics of the research 
participants, families, and living with parents-in-law. Further research will get more accurate 
research results when using specific measuring instruments. Furthermore, this study is based 
solely on the two factors studied for marital satisfaction. Therefore, other factors need to be 
explored as long as they are relevant to the criteria of couples' participants. 

Conclusion 

Marital adjustment and religiosity significantly contribute to marital satisfaction in families 
living with parents-in-law. Marital adjustment positively affects marital satisfaction, which 
means that when marital adjustment improves, so does the individual's perception of marital 
satisfaction. Similarly, religiosity positively affects marital satisfaction; the higher religiosity, 
the higher marital satisfaction will be. As the contribution of marital adjustment to marital 
satisfaction is higher than that of religiosity, families living with parents-in-law need to 
enhance their marital adjustment to have higher marital satisfaction.   
 



Humanitas Indonesian Psychological Journal 135 

 

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Acknowledgment 

The authors acknowledge the Rector of Islamic State University Sunan Ampel Surabaya, 

and the Dean of the Faculty of Psychology and Health for the support and also to the 

participants in the data collection stage.  

Declarations  

Author contribution. AN conceived the presented idea, developed the theory, and analyzed 
the data. SKK designed the framework theory. Both authors discuss the results and contribute 
to the final manuscript.  
Funding statement. There is no funding agency involved in this research. 
Conflict of interest. The authors declare no conflict of interest. 
Additional information. No additional information is available for this paper. 

 

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http://journal.ubaya.ac.id/index.php/jimus/article/view/392/258

