Factors Associated With The Singlehood Among Meranaw Women Employees in Mind

FACTORS ASSOCIATED WITH THE SINGLEHOOD AMONG
MERANAW WOMEN EMPLOYEES IN MINDANAO

STATE UNIVERSITY, MARAWI CITY
A Master’s Thesis
Presented to
the Faculty of Graduate School
College of King Faisal Center for Islamic, Arabic and Asian Studies
Mindanao State University – Main Campus
Marawi City
In Partial Fulfillment
Of the Requirements for the Degree of
Master of Arts in Islamic Studies (Muslim Law)
ANSHABER D. BARA-ACAL
December 2015
DEDICATION
To my beloved parents:
Ome and Abeh
And
To my dearest brothers and sisters namely:
Anshary, Anshanor, Anshamer, Anshawer, Jolaisa, Jalaisa, JR, RJ, and Johannah.
Together with
All my friends who were unmarried before the end of this study especially to
those women who were still single.
May Allah give us in this world and in the Hereafter that which is good and save
us from the torment of the Fire.
Bench.
2
ACKNOWLEDGMENTS
All praise is due to Allah. All praise Him, seek His help and ask for His
forgiveness. The researcher testifies that none has the right to be worshipped but Allah
Alone, having no partners, and he also testifies that Muhammad (‫ )ﷺ‬is His messenger.
The researcher prays to give a due recognition and sincere appreciation to the
following persons for their valuable pieces of advices, suggestions, supports, and other
forms of helps which paved way to finish this study:
First and foremost, the supports of his parents, brothers, and sisters in making this
thesis until the end of this work are appreciated. Through them by the permission of
Allah (SWT), the researcher gained strength and courage to complete this study;
The former secretary of the College of KFCIAAS, Madame Hidaya B. Bangcola,
who encouraged the researcher to enroll this subject. She provided him a reading
materials and allowed him to borrow them until the end of the problem. She was his
foremost companion who gave support on this piece of work;
The staff of the Main Library at MSU – Marawi, Abu who calmed the researcher
to prepare his thesis proposal and taught him to have good references for his research.
And other efforts he provided which gave him a big chance to finish his thesis;
The Chairwoman of Graduate Studies Department of the KFCIAAS as his adviser
Dr. Monara Hamiydah M. Maruhom who always eased his burden. She stood as mom on
his thesis for actively and immediately responded to all of his inquiries regarding the
preparation of this study from the start until the end of this work;
3
To the Secretary of the Graduate Studies Department of the CSSH, Ms. Johana L.
Gandamra for editing the researcher’s thesis proposal which was the hardest part of
undertaking a thesis writing. She encouraged him through her sincere advices and
suggestions that motivated him to complete this study;
To the Dean of Graduate School, Dr. Minombao Ramos-Mayo whose suggestions
and comments gave a lot of ideas to the researcher to come up with an enhance output.
Ended, her exceptional strictness to push for excellent and quality paper consequently,
inspired the researcher to produce a better research.
Appreciation is also due to the members of panel committee, Prof. Abdulcader M.
Ayo, Dr. Asnawil G. Ronsing, and Aleema Amena M. Macabero who generously gave
their technical aid to the researcher on making of his thesis despite their busy schedule.
To his friends and companions namely: Jo and Lalie, Jawad, FPJ, Ebs, and Joe,
Ma’am Cora, Dir. Makil and Mr. Macalangcom of the HRDO in this University, Myles
and for those persons who helped him even a bit of assistance, thank you very much!
To anybody who embraces Al-Islam feels straight away that he or she is duty
bound to propagate this religion. Therefore, motivated a response within the framework
of obligation to the community, the researcher appreciated all your sincerity in helping
him to accomplish this work. He hopes and prays for guidance from Allah, the Exalted
that he is successful in reaching his goals. May Allah accept this work in His cause, and
make it a means for individuals to find and to follow the truth. May Allah grant us
goodness in this world and to the Hereafter.
Anshaber D. Bara-acal
Researcher
4
ABSTRACT
Bara-acal, Anshaber D. FACTORS ASSOCIATED WITH THE SINGLEHOOD

AMONG MERANAW WOMEN EMPLOYEES IN MINDANAO STATE
UNIVERSITY, MARAWI CITY. Master of Arts in Islamic Studies major in Muslim
Law. Graduate Studies, College of King Faisal Center for Islamic, Arabic and Asian
Studies, Mindanao State University – Main Campus, Marawi City. December 2015.
Adviser: Monara Hamiydah M. Maruhom, Ph.D.
This study aimed to determine the various factors associated with the singlehood
among Meranaw women employees in Mindanao State University – Main Campus,
Marawi City. Specifically, the study sought to answer to the following questions: 1. What
is the socio-economic profile of respondents in terms of: Age; Educational attainment;
Employment; Appointment status; Monthly salary; and Service length? 2. What are the
reasons of the respondents to remain as unmarried in terms of: Personal; Psychological;
Sociocultural; Familial; and Economical factor? 3. What are the common reasons of the
respondents for being single? 4. What are the common recommended solutions of the
respondents to reduce or avert the prevalence of singlehood?
The descriptive research design was applied in the study. The nonprobability
purposive sampling method was used to select sixty (60) respondents. Data gathering
involved mainly the use of self-made questionnaire. The statistical tools used to interpret
and analyzed the data were the frequency and percentage and the weighted mean.
Based on the findings of this study, majority of the respondents were 25 – 29
years old who were academic personnel with a contractual appointment and received a
monthly salary of P10, 000.00 and they have already rendered for two (2) years and
below in service in the said university.
The respondents have various factors for singlehood. Most of their reasons
belonged to the categories of psychological factor particularly the notions “I am not yet
ready to get married” and “I am satisfied with my current status as a single”. As for their
personal reason for being an unmarried was the ground that they have not met the ideal
men who would qualify to be their husbands.
Moreover, in the case of sociocultural factor for singlehood among respondents
were the instances that the preference of their marriage was within their own clan,
community, group, or class and also their relatives have a say in the decision-making
with their family. In addition with the said factor was the case that they refused to get
married with a man who is already married. Under the familial factor for their singlehood
was the result of the opposition of their family to a man for his certain affairs discovered
and the notion that their family does not put pressure on them to get married. Meanwhile,
the economical factor was not considered as reason for their singlehood.
Furthermore, the common reasons of the respondents for being as an unmarried
was concerning their private life and personality particularly the notion that they have not
met the ideal men who would qualify to be their husbands. Besides, they have also a
mental or emotional as opposed to physical in nature for their singlehood. This referred to
their psychological reason as most of them viewed themselves that they were not yet
ready to get married despite the fact that they have already attained the marriageable age.
5
The common recommended solutions of the respondents to reduce or avert the
prevalence of singlehood were to educate women on the utmost importance and essential
of marriage in life, to raise awareness among community members about the traditional
practices and beliefs that will harm the marriage, to undergo pre-marriage counseling,
and to conduct short-term development programs regarding marriage.
Based on the findings, the following can be deduced: The study indicated that
being single is desired by women especially so, if they do not have a stable job and high
salary. This is expected because no person would want to enter into marriage if they
knew that marriage will not bring them the happiness and good life they want in life.
As gleaned from the data that there are various factors to stay as a single such as
personal, familial, socio-cultural and psychological. At times these factor interplay with
the women which may lead for them to prepare singlehood without commitment in life
than commit to become a family person.
The most glaring reasons why a women remained single can be classified into
personal and psychological particularly, that is because they had not met the “ideal mate”
and singlehood seems to give them satisfaction.
Therefore, intervention must be given such as: educate women on the utmost
importance and essential of marriage in life, to raise awareness among community
members about the traditional practices and beliefs that will harm marriage, to undergo
pre-marriage counselling, and to conduct short-term development programs like seminar
and workshop regarding marriage. The general purpose of these recommended solutions
is to reduce or avert the preponderance of being as an unmarried among Meranaw women
in the present society.
In the light of the findings and implications reached in this study, the following
recommendations are suggested:
It is recommended that further research should include participants from other
cultures to examine the possibility that the extended social networks characteristic of
these cultures will help buffer the causes for singlehood found in the study. Likewise,
factors associated with the singlehood of unmarried Meranaw men employees in Marawi
City shall also be examined to determine its relationship with the present study. Thus,
future research may explore a correlational study expanding the variables of this research
like correlating the relationship of the socio-economic profile of the unmarried women to
the various factors given in the present study. For example, the living arrangement of
unmarried women in their homes may also be included as variable in the future study.
Another is that an interviews to parents may also be included in the future study
which can reveal their views towards singlehood for parents to be conscious on the status
of their family members who are single. Further research should study the comparison
between the married life and the unmarried life emphasizing its advantageous and
disadvantageous between the two (2) states of life to serve as an “eye opener” to society.
6
TABLE OF CONTENTS
PAGE
TITLE PAGE i
APPROVAL SHEET ii
DEDICATION iii
ACKNOWLEDGMENT iv
ABSTRACT vi
TABLE OF CONTENTS viii
LIST OF TABLES x
LIST OF FIGURES xi
ABBREVIATIONS xii
Chapter
I PROBLEM AND ITS SCOPE 1
Rationale 1
Statement of the Problem 3
Theoretical Framework 4
Conceptual Framework 6
Scope and Limitation 8
Significance of the Study 8
Definition of Terms 10
II REVIEW OF RELATED LITERATURE 13
Related Literature 13
Family 13
Marriage 20
Singlehood 42
Related Studies 54
III RESEARCH METHODOLOGY 68
Research Design 68
Research Locale 68
Respondents of the Study 72
Sampling Procedure 72
Data Gathering Procedure 73
Research Instruments 74
Statistical Tools 74
7
IV PRESENTATION, ANALYSIS AND
INTERPRETATION OF DATA 77
The Socio-Economic Profile of the Respondents 77

Age 77
Educational Attainment 79
Category of Employment 80
Appointment Status 81
Monthly Salary 82
Length of Service 83
The Reasons of the Respondents to Remain as Unmarried 84

Personal Factor 84
Psychological Factor 94
Sociocultural Factor 101
Familial factor 113
Economical Factor 126
The Common Reasons of the Respondents for Being Single 136
The Common Recommended Solutions of the Respondents to

Reduce or Avert Singlehood 145
V SUMMARY, FINDING, IMPLICATION AND

RECOMMENDATION 148
Summary of Findings 148

Major Findings 149
Implication 153
Recommendation 154
References 156
Appendix
A Letter Request 162
B Questionnaire 163
Curriculum Vitae 167
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LIST OF TABLES
Table Page
1 Frequency and Percentage Distribution of the Respondents’

Age 78

Highest Educational Attainment 79

Category of Employment 80

Appointment Status 81

Monthly Salary 82

Service Length 83
7 Percentage and Mean Rating of the Respondents’ Personal

Factor Associated with their Singlehood 85
8 Percentage and Mean Rating of the Respondents’ Psychological

9 Percentage and Mean Rating of the Respondents’ Sociocultural

10 Percentage and Mean Rating of the Respondents’ Familial

11 Percentage and Mean Rating of the Respondents’ Economical


Common Reasons for Singlehood 138

Common Recommended Solutions for Singlehood 145
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LIST OF FIGURES
Figure Page
1 Schematic Diagram of the Conceptual Framework of the Study 7
2 Map of Mindanao State University – Main Campus, Marawi

City to Downtown of Marawi (Far View) 70
3 Map of Mindanao State University – Main Campus, Marawi

City (Near View) 71
10
ABBREVIATIONS
Abbreviation Meaning Translation
SWT Subhanu Wa Ta’ala Be He (Allah) Glorified and

Exalted
SAW Sallallahu ‘Alayhi Wasallam May the blessings and peace

of Allah be upon him
AS ‘Alayhi Salam Peace be upon him
RA Radiyallahu ‘Anhu May Allah be pleased with

him
RHA Radiyallahu ‘Anha May Allah be pleased with

her
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CHAPTER I
THE PROBLEM AND ITS SCOPE
Rationale
The refusal of marriage is an increasingly observed phenomenon in the modern
society. Nowadays, career opportunities for woman have increased and many are
choosing to enter the job market before or instead of married life (Manasra, 2003). It can
be observed that women are now more active in many field from military to politics,
media, and medical field. Likewise, single women now have more chances to travel to
different places, to change job or to leave home. They are exposed with lot of
opportunities and realities and consequently, had chosen different priorities in life and
forego marriage. This implied that the social pressure to get married in contemporary
society is not as strong as it used to be.
Marriage is a basic social institution sanctioning thereby sexual relations between
two members of the opposite sexes with a view of preserving the human species, fixing
of descent, restraining from debauchery, encouraging chastity, and promoting love and
union between husband and wife (Arabani, 2011). Thus, Allah (SWT) has made every
aspect of His religion compatible with human nature while regulating man’s tendency
toward excessive and immoderate behavior in certain circumstances (Muhammad, 2000).
Further, it is a religious obligation as Prophet Muhammad (SAW) has said:
“Marriage is a part of my sunnah (divinely guided way of life). Whoever is

displeased with my sunnah is not from among us” (Al-Bukhari and Muslim).
12
Marriage has been ordained by Allah (SWT) as the correct and legal way to
produce children and replenish the earth. However, women in contemporary society have
exceeded the normal matrimonial age but yet they remained unmarried. Probing into the
prevalence of unmarried women is confusing and a variety of reasons is attributed to its
causes. This is indicative of the complexities that the current society is ridden with.
Apparently, most parents shed light on the matter but they sometimes failed
because in most cases, those acts are based on ignorance and personal benefits. In reality,
a family responsibility begins with the moment when one decides to choose a mate. If a
God-fearing partner is not preferred from the beginning, one can only blame himself
when things eventually go wrong (Muhammad, 2000). Beforehand, Prophet Muhammad
(SAW) gave an advice on the choice of a husband which is clear and direct in addressing
the guardians of unmarried women when the Prophet Muhammad (SAW) has said:
“If one comes to you whose religion and character you approve, then marry her
(to him). If you do not so, there will be discord in the land and great
corruption” (At-Tirmidhi and Ibn Majah).
In these times, one can give various reasons associated with the singlehood
among women particularly in Meranaw society. Some often assumed and considered
singlehood as a natural and inevitable event in the life of women. Besides, every society
has different cultures and beliefs which were sometimes beyond what is provided in
Islam. Such being ill-informed about marriage and its related issues, it turns out to bitter
living behind enmity and sorrow between families and children who are deprived of
paternal love and care.
13
Moreover, the real unit of human civilization is the family and there can be no
family if there is no marriage. However, the prevalence of singlehood threaten and
shaken the stability of family in the society as the most important social system of life
(Manasra, 2003). Hence, this lack of clear understanding on marriage as an important and
essential part of a Muslim’s life that has in itself caused behavior prohibited in Islam on
which are increasing day by day.
Today, solution to this problem is indeed urgent and requires great attention as
these various factors associated for singlehood posed problems not only to the unmarried
women but also to the family and the larger society. Therefore, this study attempted to
understand the surrounding environment of marriage that leads to singlehood among
women employees within the Meranaw society particularly in Mindanao State University
– Main Campus, Marawi City. Further, this study serves as beneficial for the lives of
women, families and communities, as well as for other traditional societies to understand
and realize the reasons for singlehood among women in the present society.
Statement of the Problem
The general purpose of this study was to determine the various factors associated
with the singlehood among Meranaw women employees in Mindanao State University –
Main Campus, Marawi City.
Specifically, the study sought to answer to the following questions:
1. What is the socio-economic profile of the respondents in terms of:
1.1. Age;
14
1.2. Educational attainment;
1.3. Employment;
1.4. Appointment status;
1.5. Monthly salary; and
1.6. Service length?
2. What are the reasons of the respondents to remain as unmarried in terms of:
2.1. Personal factor;
2.2. Psychological factor;
2.3. Sociocultural factor;
2.4. Familial factor; and
2.5. Economical factor?
3. What are the common reasons of the respondents for being single?
4. What are the common recommended solutions of the respondents to reduce or
avert the prevalence of singlehood?
Theoretical Framework
This study was anchored on the Self Theory of Naintara Gorwaney (1977). The
particular researchers or authorities were found or observed this theory that is said to be
the components of the thesis problem of the present study. The mentioned theory
15
supposed that personal, psychological, sociocultural, familial, and economical factors are
influenced singlehood. This theory guided the design of the study and the formulation of
the research problem, and determined the data of the study (Balenti, 2012).
The self theory was used in this study to determine several factors associated with
the singlehood. The researcher chose this theory because it had a relationship with the
phenomenon of being unmarried. This would employ to explain and understand the
dynamics of personality and behavior. The self is involved in one’s most intense motives
and purposes in life, emotional frustrations, consistent attitudes and values. Self could
produce viable ends only with social interaction (Balenti, 2012).
Self was an important construct in personality development. The concept of self is
considered to the unity of the person. It is used as the central orienting concept designed
to explain the unity, coherence, and purposiveness which prevails in mental life. It is not
intrinsic but as a result of the process of socialization. This process was the core source
for developing one’s personality and self-concept. The self-concept of an individual is
influenced by an individual’s social relationships, friendships, educations, cultures, and
experiences in life (Manasra, 2003).
The societies regulate the institution of marriage through the norms that define the
range of potential marriage partners available to an individual. It is a well-known fact that
the decision about the marriages is not a random factor. Murstein (1986) as cited by
Zadeh (2003), opined that most people get married with the partners of similar race and
religion. Further, he said that people with similar characteristics and backgrounds are
more likely to come across each other and find compatible interests and ideas.
16
Therefore, no society in which a person was completely free to marry whom he
wishes; the choice is necessarily limited by a number of factors. Singlehood for any one
person is socially constructed through personal experiences and interactions with the
broader culture and members of one’s social network, especially family and friends.
Individuals who came from the same culture typically share some of the same meanings
for specific phenomena like marriage and being single (Darrington et al, 2005). This
indicated that self may examine the relationship between individual and society.
Conceptual Framework
This section was the researcher’s personal concept of his thesis problem. Out of
the numerous components mentioned in the theoretical reviews and studies, the writer
made a personal selection of these variables to be the elements of the problem. The
personal choice of researcher formed a schematic diagram of the conceptual framework
of this study.
Figure 1 presents the analytical model of the study that shows the relationship of
selected variables. There indicates the three (3) kinds of variable: the independent
variable, the moderating variable, and the dependent variable. The independent variable
refers to the socio-economic profile which includes age, educational attainment,
employment, appointment status, monthly salary, and service length of the respondents.
The moderating variable contains the factors to singlehood such as personal,
psychological, sociocultural, familial, and economical factor. Meanwhile, the dependent
variable stands for singlehood which is ensued from the above-mentioned factors for the
phenomenon of being unmarried.
17
Analytical Model
Independent Moderating Dependent

Variable Variable Variable
Socio-Economic Factors to
S
Profile Singlehood
I
N
Age Personal
G
Educational L
Psychological E
Attainment H
O
Employment Sociocultural O
Appointment D
Familial
Status
Monthly Salary Economical
Service Length
Figure 1. Schematic Diagram of the Conceptual Framework of the Study
18
Scope and Limitation
The term singlehood in this study referred to the women who have never been
married at their present age. This study was conducted generally to determine the various
factors associated with the singlehood among Meranaw women employees in Mindanao
State University – Main Campus, Marawi City. It was restricted to the presumed various
factors of singlehood that includes personal, psychological, sociocultural, familial, and
economical aspects.
This study conducted in the second and first semester of academic year 2014 –
2015 and 2015 – 2016 respectively. The investigation was descriptive in nature and there
was no attempt that made to establish correlation between the independent variable and
the dependent variable. In addition, the attrition rate in this study was high because the
subject of this study was sensitive and confidential.
Significance of the Study
Generally, this study tried to promote marriage and perhaps admonished women
or society at large towards singlehood. Specifically, a thorough identification of the
specific issues related to the factors associated with the singlehood among Meranaw
women employees in Mindanao State University – Main Campus, Marawi City that
serves as beneficial to:
Communities. They will be able to realize the factors that contribute to the cause
of being unmarried of a women in the society. Eventually, do a great favor to not just to
their own children but to the success of the entire Muslim nation in general through
making marriage easy and doable.
19
Parents. They will be able to understand their contribution to their children that
could result of their being unmarried. Parents realize that they have to let go of some of
their culturally influenced beliefs, ideas, and desires which could harm marriage of their
children especially their daughters. In that way, the parents are able to fulfill their moral
responsibility to their children through getting them into marriage in a timely manner.
Unmarried women. This study helps them to be aware of the factors that would
cause them to be unmarried and possibly makes it a way to provide solution to the
problem. This study urges them to get married before some factors which do not appear
as Islam considering marriage as a social and religious obligation. This is indeed an
admonition to every unmarried women who are in marriageable age and condition but
continuously refused men having worth or merit in Islam to be married with them.
Employees. The results of this particular study serve as an admonition to all
professionals who were busied in their daily life and felt satisfied on their sustenance
making marriage less beneficial with them. This actually causes them to leave
intentionally or unintentionally the urgency of marriage as being an essential to the life of
the unmarried women and the larger society.
Counselors. This study gives them further information in giving advice and
providing help and support to the women, men, and family concerning marriage. They
able to warn the society about the factors that contribute towards singlehood which is
consciously or unconsciously happened in our society.
Future Researchers. The findings give an added information for the further
research related with this study which are not covered in the scope or focus of this study.
20
This informs every readers that the carried out conclusions from this study is truly and
presently happening in Meranaw society particularly in Mindanao State University,
Marawi City and possibly occurring in the entire Marawi. The study mainly open up a
neglected domain for further study and hoping that the initial findings motivate other
researchers to dig deeper into the issue of singlehood.
The researcher believes that increased knowledge of how single persons
themselves give meaning to their single status can add important information to the body
of research on single adults. In addition, this knowledge assists practitioners to
understand what influences the unique and shared views of singlehood held by those with
whom they work in therapeutic and other settings. Generally, the results of this study
provide understanding about the reasons behind singlehood and perhaps operate the
factors through following the principles or commandments revealed primarily in the
Qur’an and the practices and sayings of Prophet Muhammad (SAW) to strengthen the
devotion to Islam of every family member of the Muslim society.
Definition of Terms
For the purpose of clarity and assurance of a common framework and a better
understanding of high frequency terms and key concepts used in this study, these are
conceptually and operationally defined.
Economical Factor. It is the production, distribution, and consumption, as well
as the allocation of material goods and services (Panopio and Ronda, 2000). This refers to
the result of the condition of production and management of material wealth of the
unmarried Meranaw women that caused them to remain single.
21
Familial Factor. It is the simplest form of social organization such as a father, a
mother, and a child or a husband and a wife (Panopio and Ronda, 2000). This refers to
the mutual concern of the parents or any family members and their unmarried daughter or
sister for the interest and welfare of both of them that contributes to the factors for
singlehood of the girl.
Personal Factor. It is the consistent pattern of behavior of an individual resulting
from a more or less enduring set of inner forces (Panopio and Ronda, 2000). In this study,
it refers to the influence of the development of the way of an unmarried women thinks,
feels, and behaves that acted as the factors for their singlehood.
Psychological Factor. It is the mind, mental process, and behavior of an
individual (Panopio and Ronda, 2000). This study refers this to the influence of the
development of behavior and mental characteristics of an unmarried women that behaved
as their factors for being single.
Self. It is the capacity to view oneself as an object and to develop attitudes,
dispositions and feelings about oneself (Turner, 1978). In this study, it refers to what the
unmarried women see themselves through the other people and try to see how they
evaluate the appearance. It is the totality of actions and behaviors of an unmarried
Meranaw women emerges in the process of socialization.
Singlehood. It is the unmarried state of a person, whether divorced or never
married (Morris and Morris, 1913). This study refers this to the single current status of a
Meranaw women employees who have never been married before or at their certain age.
22
Sociocultural Factor. This refers to a geographical aggregate consisting of
members who live a common way of life and interact with one another (Panopio and
Ronda, 2000). In this study, it refers to the way of life of cultural group of Meranaw
society that played as factor for the singlehood among the unmarried women employees
in the MSU – Marawi.
Women Employees. One employed by another usually for wages or salary and in
a position below the executive level (Merriam and Merriam, 1998). This refers to the
unmarried Meranaw women who are currently work as personnel in MSU – Marawi.
23
CHAPTER II
REVIEW OF RELATED LITERATURE
The literature review is presented in this section, which are organized to
provide a background about the phenomenon under this study. Each section of the
literature review presented aspect which is significant to shed light on the different
dimension of the study. The literature review section includes the family, the marriage,
the singlehood, and the other related studies.
Related Literature
Family
The family is the basic unit of an Islamic society as Allah has made the desire for
mated and offspring instinctual for mankind and animals (Philips and Jones, 2005).
Marriage has been ordained by Allah (SWT) as correct and legal way to produce children
and replenish the earth. Life on earth continues through children and they are the
products of marriage. Such marriages stabilize society by protecting its primary unit, the
family. Definitely, marriages built on principles of love, honor, respect, and mutual
caring are far superior to temporary relationships with a variety of partners (Philips and
Jones, 2005).
Generally speaking, the world is family-orientated. The family is the person’s
reservoir of economic stability and security; social support and belonging, and
psychological comfort. Without a family the individual feels worthless, lonely and
lacking in social support. Social acceptance, love and belonging are essential needs
24
that are primarily sought in the family, then through the social contacts of the
individual. The family is the basic habitat where people either feel wanted or
rejected. There in the family, the woman first finds her identity and meaning before she
encounters others in the outside world (Manasra, 2003).
The mercy and affection that the parent has for his or her children does not need
explanation or declaration. As soon as one becomes a parent, his or her mercy, affection,
kindness, care, dedication and love towards their children begins. Before that, and as
Islam requires, the righteous man looks for a righteous wife who will be the source of
affection, wisdom and righteous upbringing of their offspring together, thus building a
righteous family that is the basic ingredient in the building of the righteous Muslim
society. However, one’s loving and caring for his or her children should never direct him
or her to disregard Allah’s rights or to be lenient with children where they should be firm
(Al-Qasim, 2004).
Since the family forms the bedrock of society. It is the first line of care and
support in society. A stable and loving family life provides individuals with a sense
of security and contributes to their well-being and resilience (Manasra, 2003). Hence,
Islam legislates that Muslims should appreciate the virtue and rights of creation who
grant those favors, especially and foremost the mother who endures hardships after
hardships and strives hard in the service and rearing of her children. Also, the father
strives hard to rear his children, filling their life with love and care, spending on them and
supporting them financially and emotionally (Al-Qasim, 2004).
25
Marriage affected family formations and families affected marriage arrangements.
Both institutions have the function of giving an order to the society. In the late Middle
Ages the basic unit of society was the nuclear family, which consisted of a
husband, a wife, children and servants. The head of the house was responsible towards
his wife, children and servants in terms of protection and meeting their needs, who in
return had to obey him. Each nuclear family was also bound to others by blood or by
marriage. Marriages were important in the sense that they created new families and new
bounds for the existing family. Whereas, children were important in terms of providing
the continuity of the society (Uluduz, 2003).
The Family Code of the Philippines provided in Article I that the marriage is a
special contract of permanent union between a man and a woman entered into in
accordance with law for the establishment of conjugal and family life. It is the foundation
of the family and an inviolable social institution whose nature, consequences and
incidents are governed by law and not subject to stipulation, except that marriage
settlements may fix property relations during marriage within the limits provided by the
Code (Ira, 1990).
In connection with the Family Code of the Philippines, the Code of Muslim
Personal Laws also provides that the father and the mother shall jointly exercise just and
reasonable parental authority and fulfill their responsibility over their legitimate and
acknowledged children. In case of disagreement, the father's decision shall prevail unless
there is a judicial order to the contrary. While the mother shall exercise parental
authority over her children born out of wedlock, but the court may, when the best
interests of the children so require, appoint a general guardian (Arabani Sr., 2011).
26
The Prophet Muhammad (SAW) outlined the general hierarchy of responsibility in
society in the following statement narrated by Ibn ‘Umar (RA) that the Prophet
Muhammad (SAW) has said:
“Verily, every one of you is a shepherd and every one of you is responsible for
his flock. The Amir is a shepherd over the people and shall be questioned about
his subjects (as to how he conducted their affairs). A man is a shepherd over the
members of his family and shall be questioned about them. A woman is a
guardian over her household and shall be questioned as to how she managed
the household and brought up the children. A slave is guardian over the
property of his master and shall be questioned about it (as to how he
safeguarded his trust). Verily, every one of you is a shepherd and every one
shall be questioned in regard to his flock” (Al-Bukhari).
Thereby men have been made responsible for the protection and support of
women because Allah (SWT) has given them the necessary physical and mental
capabilities to fulfill their role as protectors and maintainers of women, which in turn
entitles them to be obeyed and their wealth and honor protected. Women, on the other
hand, are responsible for guarding their husband’s wealth, the protection of his honor and
for being obedient to their husbands which in turn entitles them to be maintained (Philips
and Jones, 2005).
The fact that it is the responsibility of the man to maintain his wife and family
does not mean that a woman may not help her husband in his professional pursuits or add
to the economic stability of the family if the need arises or if they both agree for her to do
so. By the same token, a man is also encouraged by the Prophet’s example to assist his
wife in her household chores (Philips and Jones, 2005). In some occasion, the Prophet
Muhammad (SAW) encouraged men to be kind, gentle, and helpful to their wives because
it is the nature of the strong to take advantage of the weak. As reported that the Prophet
Muhammad (SAW) has said:
27
“The most perfect of the believers in faith is the best of them in character and
the best of you in character is he who is best to his family” (Ahmad and At-
Tirmidhi).
Both partners in marriage should treat one another in a kind fashion in order to
maintain a harmonious atmosphere in the home. The husband need not exercise his
authority in rough or arrogant way which might encourage the wife to react by being
intentionally disobedient. While woman is emotional that make-up which is ideally suited
for child rearing but generally unsuited for ultimate authority. Under the influence of her
monthly cycles, she may be contrary or high-strung and thus make bad decision or
unreasonable statements. This is a fact of life which man must allow for and deal with
gracefully and not harshly (Philips and Jones, 2005).
In addition to the familial responsibilities of men, they must be prepared to defend
and enlarge the borders of Islam even to the point of bearing arms. Women, under normal
circumstances, are exempted from these and other similar obligations. On the other hand,
the existing situation in the West, where many women have been obliged to compete with
men for work while raising families, is an exception when looked at on a global scale and
an aberration when looked at historically. Hence today’s situation cannot be used to argue
that woman’s obligations are equal and exceed those of men (Philips and Jones, 2005).
Furthermore, Prophet Muhammad (SAW) has instructed women concerning their
duties toward their husbands. In Islam, it is not permissible for women to fast in their
husbands’ presence without seeking permission for the fast. Nor is it permissible for her
to allow anyone in his house without his permission or to spend his money or use his
wealth without his consent. Additionally, a woman is not permitted to leave her
28
husband’s house in order to visit her relatives or friends without his permission, because
obedience to one’s husband is obligatory while visiting relatives and neighbors is not
obligatory but recommended (Philips and Jones, 2005).
The women must regard obedience to their husbands as a religious duty whose
execution will help the former in this and the Next. Also, women are encouraged to greet
their husbands pleasantly and to take care of their personal appearances so that they
remain appealing to their husbands. She should do whatever her husband asks her to do
as long as he does not ask her to do something unlawful (Philips and Jones, 2005).
Basically, the honor of mother in Islam have emphasized in a famous incident, when a
man came to the Prophet Muhammad (SAW) and asked:
"O Messenger of Allah, who is the person who has the greatest right on me with
regards to kindness and attention?" He replied: "Your mother." "Then who?"
He replied: "Your mother." "Then who?" He replied: Your mother." "Then
who?" He replied: "Your father" (Ahmad and Abu Dawud).
Consequently, the wife carry on their shoulders the three main responsibilities
of the family, reproduction, house chores, and children rearing. Although women in
developing countries have the biggest responsibility for maintaining the family, they do
not have the power to determine the living pattern of their families or themselves
(Manasra, 2003).
Furthermore, raising children is a serious responsibility where Muslim parents
face a tremendous challenge to see to it that their children are raised in accordance with
the Qur’an and the sunnah. For only by doing so can save them from the Fire
(Muhammad Rahbar, 1994). Thus, the Qur'an also discusses the immense honor and
respect due to both parents and especially to mother:
29
“And We have enjoined on man (to be dutiful and good) to his parents. His
mother bore him in weakness and hardship upon weakness and hardship, and
his weaning is in two years – give thanks to Me and to your parents. To Me is
the final destination” (Holy Qur’an, 31:14).
Psychologists agree that the children of tender age have tremendous capacity of
adopting what they see or realize in the atmosphere around them. Similarly, a person
never gives up the habits which he learns in his childhood. It is also patent that the part
played by the mother in one’s life is more significant than that of any other members of
the family. It is, therefore, the duty of every mother to pave a healthy and wholesome
way for her children before the latters’ entering into youth (Uddin, 2006).
Everybody longs to have children to make a home pleasant and happy. Without
them a home looks desolate and joyless. Consequently, a woman has a greater urge for
children. She feels elated to bear children and endures the terrible pains of childbirth.
She certainly knows that this ordeal might be fatal for her and even then she wants to
have children. When she casts a glance at a new-born child lying beside her, she forgets
all her worries and pains and is absorbed in his service. She goes on bearing all sorts of
pains and hardships for them through her life (Husain, 2000). Thereby, children should be
regarded as a blessings from Allah (SWT) and their birth should be celebrated with zest
and exchange of greetings. Allah must be thanked for having blessed you with an
opportunity to bring up one of His servants and that you will leave behind a successor in
this world and the Hereafter (Uddin, 2006).
Marriage and family are considered as permanent facts of social life. Thus, the
real unit of human civilization is the family and there can be no family if there is no
marriage. It is the union of two souls for love and two bodies for procreation and only
30
way for legalizing of children. On the other hand, ‘free love’ creates no responsibility, no
ownership of property and no kith and kin. If free love is allowed indiscriminately and
lasts for nearly a century, the world will be a field of chaos, bloodshed and social disorder
of the first magnitude (Karim, 2006).
Marriage
The word marriage may be taken to signify the action, contract, formality, or
ceremony by which the marital union is formed or the union itself as an enduring
condition. "Legitimate" indicates the sanction of some kind of law, natural, evangelical,
or civil, while the phrase, "husband” and “wife" implies mutual rights of sexual
intercourse, life in common, and an enduring union (Uluduz, 2003).
The nikah or marriage and pairing are of the laws that Allah (SWT) has passed for
His creatures. Allah (SWT) has distinguished human over the rest of His creation by
assigning to him a suitable system whereby man’s dignity and honor may be maintained,
and his esteem may be preserved through legal nikah. Such a procedure secures a
relationship between man and woman that is based on mutual respect and consent. Thus,
man’s natural needs are fulfilled in a sound manner to preserve posterity and protect
woman from being a common object (At-Tuwaijiry, 2000).
Under traditional Islamic jurisprudence, marriage creates a unit of society that
mutually accepts Allah (SWT) as an integral part of every situation and decision, and
recognizes mutual rights and obligations between spouses. Through marriage, couples
commit to a lifelong bond that is based upon mutual mental, spiritual, and physical
31
gratification. Such a home promotes and insures equity and harmony, and is a source of
shelter filled with peace, comfort, security, and continuity (Alkhateeb, 2012).
Marriage is a social institution as old as the human race itself. It may be defined
as relations between a man and a woman which is recognized by custom or law and
involves certain rights and duties, both in the case of the parties entering the union, and in
case of the children born of it (Mujahid, 2000). Islam recognizes this institution and
accepts it as the basis of human society after purging it of all those evils which had
penetrated it. The fact is that anyone able to marry has no excuse not to do so. Marriage is
a contract between man and woman to enjoy each other and must be fulfilled by all able.
This is supported by the sayings of Prophet Muhammad (SAW) who has said:
“O youthful people, if any of you have the means to, he should get married, as
it lowers the eyesight and protects the private parts. Those who have not the
ability to do so should fast, as it will be a shield for him” (Al-Bukhari).
In essence, Islam does not regard it as a union only for the gratification of sexual
lust, but a social contract with wide and varied responsibilities and duties. The reason
behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of
man but a spiritual and moral being who is entrusted to him on the sacred pledge to
which Allah (SWT) is made a witness. The wife is therefore, not meant to provide
sensuous pleasure only to the male, but to fully cooperate with him in making the life of
the family and ultimately of the whole humanity significantly meaningful (Mujahid,
2000). As Allah (SWT) has said:
“And among His Signs is that He created for you wives from among yourselves,
that you may find repose in them, and He has put between you affection and
mercy. Verily, in that are indeed signs for a people who reflect” (Holy Qur’an,
24:32).
32
In this ayah (e.i. revelations or signs), it has been said that the female is not
inferior to the male in the sense that the former is created out of a superior stuff while the
latter comes of a base origin. Both man and woman are the progeny of Adam (AS) and
thus both have the same soul. The purpose of marriage, according to the Holy Qur'an, is
therefore, the union of the two souls which are one in essence. Their separate existence is
an unnatural state of their being which changes into the natural state when they are united
by marriage and thus are brought close to each other physically, mentally and
emotionally (Mujahid, 2000).
Thus, marriage is a permanent and enduring relationship in the sense that both the
parties should put in their earnest endeavors to lead their lives in perfect harmony and
acquitting themselves creditably of the responsibilities saddled upon them by entering
into this sacred contract (Mujahid, 2000). In addition, marriage is a contract that
identifies the rights and duties of spouses is required to make their marriage successful. It
is as described, a “conclusion of proposal and acceptance,” and the contract provides the
physical evidence that you are in this special relationship.
Within human societies, there are various forms of marriage. Monogamy and
polygamy are based on number of women who are married to one man. In monogamous
marriage, a man marries a woman and refrains from getting married for the second time
until his first wife is dead or divorced. Monogamy is the most widespread form of
marriage in the world including Arab countries (Shukri, 1981). On the other hand, in
many old cultures and some of the contemporary societies, polygamy is practiced side by
side with monogamy (Hasan, 1992).
33
Marriage has two (2) main functions to perform: it is the means adopted by
human society for regulating relations between the sexes; and it furnishes the mechanism
by means of which the relations of a child to the community is determined (Mujahid,
2000). The rites and ceremonies of marriage have been different with different peoples
and in different ages but the said two functions are common throughout. It always implies
the right of sexual intercourse as allowed and recognized by society and the duties of the
parents in bringing up children (Mujahid, 2000).
The goal of marriage is to establish an everlasting relationship between a male
and a female and a loving and beneficial home for the children, not mere gratification of
certain desires. Since women are, in general, more emotional than men and more easily
affected and tempted with appearances rather than the deeper realities. Islamic
jurisprudence gives the right to the guardian to refuse and reject proposals if the suitor is
not deemed a sound and sincere match (Al-Sheha, 2006).
Humanity has served itself wrong because of this short-sighted thinking of those
who wanted to relinquish life and prohibited marriage on themselves. The wise men in
Europe, even, in the modern history, when saw that monasticism only produces
corruption in the dark (www.Rasoulallah.net). However, the Qur'an stresses upon the
people to marry as it is the most effective means whereby one can lead a virtuous life free
from immorality and emotional inhibition as the Holy Qur'an has says:
"They (your wives) are as a garment to you, and you are as a garment to them"
(Holy Qur’an, 2:187).
34
The mutual relation of husband and wife is here described in words which could
not be surpassed in beauty. Herein is the correct description of the relationship between
the two. The husband and the wife are for mutual support, comfort, and protection fitting
into each other as garments fit into each other (Mujahid, 2000). Also, it is an obedience to
the command of Allâh (SWT) who has said:
And marry those among you who are single (i.e. a man who has no wife and the
woman who has no husband) and (also marry) the Sâlihûn (pious, fit and
capable ones) of your (male) slaves and maid-servants (female slaves). If they
be poor, Allâh will enrich them out of His bounty. And Allâh is All-Sufficent for
His creatures' needs, All-Knowing (about the state of the people) (Holy Qur’an,
24:32).
Adam (AS) lived in Jannah (Paradise) where he enjoyed every type of bounty and
he was immersed in Allah (SWT) mercy at every step. Still, he yearned for something
else. It was only when Allah (SWT) created his spouse Hawa (RHA) that Adam (AS)
experienced the joys of Jannah to their fullest and Jannah became a true paradise for
him. The beautiful appearance of a delicate flower, the fragrance of a rose, the singing of
a nightingale, the chirping of birds, the vivid colours of the setting sun and everything
else that brings delight to the heart seem incomplete to the person who is without a
spouse. With Companionship, every bounty gives one true joy (Abdul Majeed, 2014).
A wife blows enthusiasm and colour into his life. With concise words, the Qur’an
has explained the purpose of woman’s creation. If a wife fulfills this purpose, her
husband will be the most fortunate man in the world. Otherwise, his life on earth will be
reminiscent of Jahannam (Hell-fire) (Abdul Majeed, 2014). Thus, both man and woman
are the joint heirs of the grace of life, and unless there is a very close and intimate form of
companionship in them, they cannot enjoy the true grace of life. As Allah (SWT) has said:
35
It is He Who has created you from a single person (Adam), and (then) He has
created from him his wife [Hawwa' (Eve)], in order that he might enjoy the
pleasure of living with her (Holy Qur’an, 7:189).
The mutual relation of husband and wife is here described in words which could
not be surpassed in beauty. Herein is the correct description of the relationship between
the two. The husband and the wife are for mutual support, mutual comfort and mutual
protection, fitting into each other as garments fit into each other (Mujahid, 2000).
According to the hadith (saying, act, i.e., the tradition), such a wife will make a person
old before his time. Allah (SWT) has said:
“And among His Signs is that He created for you wives from among yourselves,
that you may find repose in them, and He has put between you affection and
mercy. Verily, in that are indeed signs for a people who reflect” (Holy Qur’an,
24:32).
If gives repose and delight to the soul since sitting with, looking at, and playing
with one’s spouse allows the heart to relax and strengthens it for worship. Without this
the soul would grow wearied and turn away from the truth. This solace and mutual love
underpins the happiness and stability of a family and oils the wheels of civilization. The
woman is therefore the cradle of comfort for her husband. It is with her that he may
satisfy his passions and stay away from sin so that his chastity may remain untainted
(Abdul Majeed, 2014).
So, the marriage is seen by Islam as a human instinct, that makes man’s desires
and inclinations materialize and conform to the natural law of life (‘Ulwan, 2004). Thus,
the union of the sexes has been purified and the joy of the married relation secured by the
absolute prohibition of every kind of extra-matrimonial connection. The Holy Qur'an
stresses upon the people to marry as it is the most effective means whereby one can lead
36
a virtuous life free from immorality and emotional inhibition. Besides, ‘Ulwan (2004)
have emphasized the significance of marriage in the following:
A. Preserving the human race: through marriage, the human race continues to exist,
propagate, and continue until the Last Day.
B. Preserving lineage: through marriage, the lineage or ancestral line is defined were
it not for marriage, which Allah (SWT), the Exalted has ordained for mankind, the
society would have been swarmed with children of no lineage or honor; a
situation that entails dissipating human dignity, sublime manners, and awful
diffusion of corruption and libertinism.
C. Keeping the society free from immorality: through marriage, the society is kept
safe from immorality and social disunity. If the instinct of inclination to the other
sex is satisfied through legitimate marriage, the nation will entertain the best
morals and manners, and will communicate the message, and fulfill their duty as
Allah (SWT) wishes to them to.
D. Preserving the society from disease: through marriage the society maintains safety
from widespread fatal diseases that result from adultery, whoredom, and
fornication, such as syphilis gonorrhea, and other deadly diseases that weaken the
body, and diffuse epidemic diseases.
E. Spiritual and psychological serenity: through marriage, amity, love, and intimacy
grow between the husband and wife. Such a physiological and spiritual serenity is
a good aid for raising children and caring for them.
37
F. Cooperation between spouses for building the family and raising children:
through marriage, the spouses cooperate to build a family and bear its
responsibility, as each of them are complementary to the other. Cooperation
between the spouses, a faithful generation and good offspring would come into
being, and the house would be a place of love and stability.
G. Burning passion for parenthood: through marriage, the parents’ feelings and
sentiments towards the children begins to burn, and motivate them to care for
their children and to bring them up properly. These are the most important social
interests stemming from marriage. They are very closely related to family
reformation, child breeding, and raising generations.
Indeed, the man should be amazed at the wisdom of the way of his Lord deals
with the sexual instinct. It allows the sexual appetite to be satisfied, provides man with
progeny and encourages him to strive on behalf of his family. In addition, Manasra
(2003) reported that married people were healthier and happier than singles, because of
the societal support they received and their financial stability. Hence, every aspect of the
human self is taken into account and the result is a pure fruit whose fragrance permeates
all parts of Muslim society. Muslims are encouraged to satisfy their sexual instinct and by
doing so achieve good in this world and the Next.
The strong emphasis that Islam has put on marriage may be seen more clearly in
the context of the purposes that marriage is designated to serve. What is probably most
characteristic of the Islamic position, is that marriage, apart from these functions and
38
perhaps also because of them, is regarded first and foremost as an act of piety (Al-‘Ati,
1977). In fact, Prophet Muhammad (SAW) has said:
“When a servant of Allah marries, he has completed half of his religious

obligations and he must fear of Allah in order to complete the second half” (Al-
Bayhaqi).
Marriage is a solemn covenant between Allah (SWT) and the human parties as
well as between these parties themselves. If it is to be consummated and become valid,
certain conditions must be satisfied. Some of these conditions pertain to the contract itself
and some to the persons of the contracting parties (Al-‘Ati, 1977). Likewise, the Family
Code of the Philippines substantially provides that the marriage is a special contract of
permanent union between a man and a woman entered into in accordance with law for the
establishment of conjugal and family life (Ira, 1990).
Moreover, the Code of Muslim Personal Laws have ordered that no marriage
contract shall be perfected unless the following essential requisites are complied with:
1. Legal capacity of the contracting parties;
2. Mutual consent of the parties freely given;
3. Offer (ijab) and acceptance (qabul) duly witnessed by at least two (2) competent
persons after the proper guardian in marriage has given his consent; and
4. Stipulation of customary dower duly witnessed by two (2) competent persons.
Uddin (2006) mentioned that the concept of a valid marriage requires that the
parties must be of sound mind, and be otherwise competent to contract. The words
“competent to contract” make it imperative that each party must have attained the age of
39
puberty and neither of them is debarred from making a contract (Uddin, 2006).
Furthermore in Islamic marriage, there must be at least two competent witnesses so that
the progeny’s right of legitimacy will be safeguarded (Al-‘Ati, 1977). Thus, the Code of
Muslim Personal Laws provides in Article 16 the capacity to contract marriage.
1. Any Muslim male at least fifteen years of age and any Muslim female of the age
of puberty or upwards and not suffering from any impediment under the
provisions of this Code may contract marriage. A female is presumed to have
attained puberty upon reaching the age of fifteen.
2. However, the Shari'a District Court may, upon petition of a proper wali, order the
solemnization of the marriage of a female who though less than fifteen but not
below twelve years of age, has attained puberty.
3. Marriage through a wali by a minor below the prescribed ages shall be regarded
as betrothal and may be annulled upon the petition of either party within four
years after attaining the age of puberty, provided no voluntary cohabitation has
taken place and the wali who contracted the marriage was other than the father or
paternal grandfather.
Under the Philippine Law, any man or woman, age eighteen (18) and above, and
under no impediment, may contract marriage. Besides, in general principles of Islamic
law, a boy attains maturity at the first appearance of ejaculation of semen and a girl
attains puberty at the appearance of menstrual blood (Arabani Sr., 2011). Ira (1990) has
also said that the new Family Code of the Philippines, implementing the policies
embodied in the 1987 Constitution “to bring its provisions on marriage and family
40
relations closer to Filipino customs, values and ideals,” truly reflects contemporary trends
and conditions when it stipulates legal capacity of the contracting parties.
Husain (2000) accorded that as soon as a son or a daughter gets adulthood, it is
the foremost duty to find out a suitable match for them and marry them at the earliest.
Unnecessary and uncalled for delay in this important matter often causes shameful
situation for the parents too. Particularly if a female digresses even once from the path of
virtue and loses her dignity forever. She carries the stigma of shame and disrespect along
with her parents. In such cases the parents are not only looked down by the society, they
are also held sinners in the eyes of Islam (Husain, 2000).
The second essential requisites of marriage under Muslim Code is the mutual
consent of the contracting parties to the marriage contract. Arabani Sr. (2011) have
emphasized that the law requires that the consent of contracting parties must be freely
given by them in person except in the case of betrothal marriage under the Muslim Code.
The giving in consent must be done in one and the same occasion personally by the bride
and the groom (Arabani Sr., 2011).
One of the ways in which Islam has honored woman is by giving her the right to
choose her husband. Whether a widow, a divorce or a virgin, a woman has the right to
accept or reject a marriage proposal. She must not be forced into a marriage against her
will even if her guardian favors the suitor and believes he will make a good husband
(Muhammad, 2000). As the Prophet Muhammad (SAW) has said:
“The previously married woman is not to be married until she is consulted nor
the virgin until her permission is sought” (Al-Bukhari and Muslim).
41
The family members or the guardian cannot use gentle persuasion when they feel
the marriage is in her or that should disregard their recommendations. However, refusal is
a right that cannot be denied her (Muhammad, 2000).
The Muslim woman knows this right to choose a partner, but she does not reject
the advice and guidance of her parents when a potential suitor comes along, because they
have her best interests at heart and they have more experience of life and people. At the
same time, she does not forego this right because of her father’s wishes that may make
him force his daughter into a marriage with someone she dislikes. (Ibn Hajr, 2003).
In Islam, when a marriage is contracted, there must be a direct, unequivocal
proposal followed by a corresponding acceptance thereof (Al-‘Ati, 1977). Both proposal
and acceptance must be explicit and oral if the contracting parties are present in person.
Otherwise, a written form may substitute for the oral (Al-‘Ati, 1977). That is not the same
as having the contract registered after it conclusion, a procedure which seems to have
been introduced in later periods for administrative purposes.
This third requisite of marriage under the Muslim Law shall need the presence of
witnesses. (Arabani Sr., 2011). The Islamic law requires a marriage be contracted with
the presence of at least two male witnesses or one male and two females. The true basis
of marriage is acceptance by each of the parties and their agreement to commit
themselves to a lifelong partnership (Muhammad, 2000). Hence, the marriage is null and
void if it is solemnized without the presence of persons who testify that the event has
duly taken place (Arabani Sr., 2011).
42
The words of proposal and acceptance must be uttered by the contracting parties
or their agents in each other’s presence and hearing and in the presence and hearing of the
two male or one male and two female witnesses who must be sane and adult Muslims and
the whole transactions must be completed at one meeting (Arabani Sr., 2011). The
contract comes into effect immediately upon conclusion. Meaning, everything is
permitted to the couple which is lawful between a man and wife. Hence, there is nothing
prevent them from being together freely in the home or outside (Muhammad, 2000).
The fourth essential requisite of a Muslim marriage is the dower. Islam has
honored the woman, and given her the right of ownership, and imposed on man to give
her dower as her due right to make her content on the right of her husband's guardianship
over her. It is a token of the man’s love, affection and esteem of the integrity and honor
of the woman he is marrying. It is not a consideration proceeding from the husband for
the contract of marriage but an obligation imposed by law on the husband as a mark of
respect for the wife as is evident from the fact that the non-specification of dower at that
time of the marriage does not affect the validity of the marriage (Arabani Sr., 2011).
Moreover, it is also a duty imposed by law upon the parties to stipulate the
dower (mahr) of the woman with regard to its kind, amount, time and mode of payment.
The value of dower, whether prompt or deferred, is usually specified and announced
during the marriage ceremony in the presence of close relation, or otherwise set forth in
the marriage contract signed by the contracting parties and the witnesses and attested by
the officiate (Bara-acal and Astih, 1998).
43
Finally, the rights and obligations of each of the spouses come into effect with the
conclusion of their contract. There is no need for mention of them in the contract because
they are universally understood to be an integral part of it. Such information may be
found in books on the subject or on fiqh or jurisprudence in general (Muhammad, 2000).
Just as individual members of society are entitled to a certain rights and are
subsequently responsible for fulfilling certain obligations within society, family members
are entitled to certain rights and obliged to fulfill certain obligations within the family
structure. Muhammad (2000) have enumerated the following conjugal rights briefly only
to show the effect of a marriage contract upon each of the partners. They are divided into
three categories: mutual rights, those of the husband, and those of the wife.
1. Rights of each of the spouses upon the other:
a. Right to good and fair treatment from the spouse;
b. Right to sexual gratification;
c. Establishment of a mahram relationship between the husband and his
wife’s mother, grandmothers, daughters, and granddaughters, etc., and
between the wife and her husband’s father, grandfathers, sons, grandsons,
etc.;
d. Right to parenthood of children born within the marriage;
e. Right of inheritance upon death of the spouse; and
2. Rights of the husband:
44
a. Recognition by the wife of her husband’s position of authority and
appropriate behavior toward him;
b. Obedience in all that is fair and just and does not involve disobedience to
Allah and his messenger (peace be upon him). This is most emphasized in
connection with the sexual relationship. Compliance is obligatory upon the
wife in normal circumstances;
c. Service in the home according to custom – there were many examples of
this in the prophet’s family and among the companions’ wives;
d. That no one he dislikes be permitted to enter the house without his
permission, even if he/she should be among the wife’s relatives;
e. The wife’s remaining in the home – she may go out within general range
of circumstances as he permits. Accordingly, the home must be suitable,
affording sufficient privacy, safety and comfort; and
f. Discipline of the wife for deliberate disobedience and rebellion against the
husband unless he orders something unlawful – it must be within the
framework of Shari’ah and not involve transgression against or injustice
to the wife.
3. Rights of the wife:
a. The dower;
45
b. Maintenance, which includes all the wife requires of food, clothing,
housing, medication, etc., in moderation according to custom, even if she
should be wealthy;
c. Good treatment, kindness and consideration for her feelings;
d. Justice between wives when there is more than one – this means equality
in provisons, in time spent with each, and fair treatment, all of which is
within the husband’s capacity. It does not include equality in feelings
towards them, which is an impossibility;
e. Religious education and guidance – he must teach her if she is uninformed
or provide a means for her to fulfill her duties to Allah and prevent her
from unlawful behavior, and he will be accountable for neglect in this
regard; and
f. Protection of her person and reputation from harm of any kind.
Al-Qaradawi (2006) affirmed that the stand of Islam is on the one hand, against
sexual license; consequently, it prohibits fornication and adultery, and blocks all ways
leading to them. On the other hand, Islam is also against suppressing the sexual urge;
accordingly, it calls people toward marriage, prohibiting renunciation and castration.
Some scholars have inferred that marriage is obligatory for the Muslim who is able to
support a wife and that the avoidance of it is not permissible, while other scholars add the
further condition for its obligatoriness that he should be afraid of falling into sin.
46
Likewise, Muhammad (2000) remarked that the scholars have discussed at length
and sometimes disagreed over the desirability of marriage in specific case, but there is
unanimity on the general guidelines:
1. Marriage is obligatory (wajib) for anyone who has the means and fears falling
into sin otherwise. Keeping oneself from what is haram is a religious duty and
takes preference over the performance of obligatory hajj when one cannot afford
both.
2. It is recommended (mustahabb) for those who have the means although they have
the ability to control their sexual desires. It is preferable to remaining unmarried,
and celibacy is prohibited as a choice. The Prophet Muhammad (SAW) said,
“Marriage is my sunnah, and whoever does not abide by my sunnah is not for me.
3. It is haram for one who knows he cannot fulfill his marital duties, either
financially or physically, unless the prospective spouse agrees to it. It is unlawful
to deceive the other party in this regard, as that would certainly be a cause of
harm. As Allah (SWT) has said,
“And let those who find not the financial means for marriage keep themselves
chaste, until Allâh enriches them of His bounty” (Holy Qur’an, 24:33).
This call for abstinence and purity is only demanded when man does not possess
adequate financial means to marry. However, when he has the means, marriage becomes
an obligatory duty in the Shari’ah. In addition, Ghazali (1984) as denoted by
Immenkamp (1994) considered marriage the better option for the following people:
47
1. A young man who finds himself in the ideal situation of being wealthy and of
fine character, who is so committed to his religious practices that marriage will
not distract him from Allah (SWT), who needs sexual satisfaction, a housekeeper
and the support of an extended family.
2. Someone in dire need of sexual satisfaction, who fears that he will otherwise
commit the sin of fornication. He should marry even if he runs the risk of earning
money illegally and of being distracted.
3. Someone who is able to earn money by legal means and can do so within a
reasonable amount of time. He will find time to seclude himself for worship
during the remaining hours of the day and during the night. In any case, Ghazali
said that “it is impossible to worship without rest.”
4. Someone who worships Allah (SWT) with physical acts, such as supererogatory
prayer, pilgrimage and other physical deeds, rather than meditation. He should
marry even if all his time is spent earning an honest income. Ghazali explained
that "earning an honest income, supporting a family, striving to have children and
patiently enduring women's tempers are forms of religious worship in their own
right and as meritorious as supererogatory prayer."
In general, marriage is prohibited to persons not mentally capable of entering into
a contract. Ira (1990) in her study, which has said that the persons who suffer from a
grave lack of discretionary judgment concerning the essential matrimonial rights and
obligations to be mutually given and accepted; and those who, due to causes of a
psychological nature, are unable to assume the essential obligations of marriage, are
48
incapable of contracting marriage (Ira, 1990). She further Ira enumerates the following
impediments to a valid marriage: impotence; a previous valid marriage; blood
relationship (to certain degrees); lack of consent or lack of understanding of the essence
of marriage; age (being not of legal age); disparity of worship; sacred orders; violence
(e.g. abduction); and relationship by marriage or affinity (Ira, 1990).
Societies regulate the institution of marriage through the norms that define the
range of potential marriage partners available to an individual. Gagnom et al (1994) as
cited by Zadeh (2003) suggested that most people get married with the partners of similar
race and religious background. Marital union, being a special variant of the general
category of social interaction, is subject to extraordinary control mechanisms. In no
society is a person completely free to marry whom he wishes; the choice is necessarily
limited by a number of factors. One of such limitations is the law of endogamy and
exogamy (Al-‘Ati, 1977).
Benokraitis (1996) as mentioned by Zadeh (2003) define that endogamy is a
custom that requires an individual to choose marriage partner from within their
community, tribe, nationality or racial, ethnic religious and social group or class (Zadeh,
2003). However, there are factors that narrow the fields of endogamy and thus necessitate
a certain degree of exogamy. Included in these are the incest taboos, affinal bonds, and
lactation or “milk” fosterage (Al-‘Ati, 1977). In contrast, Gupta (1979) as referred by
Zadeh (2003) explained that exogamy is a custom that requires an individual to marry
someone outside the group. It generally requires that an individual marry outside of
nuclear and extended families.
49
Similarly, in the case of the Meranaw woman, she would be ostracized from
Meranaw society if she married a non-Meranaw non-Muslim man, as this would be
defaming and she would forever stain her kinsmen’s pride (Pumbaya, 2003). Hence,
Meranaw marriage was traditionally endogamous in character. This endogamous system
of marriage has made the Meranaws closely interrelated, and may be one of the reasons
that made them close adherents of their traditional lifeway (Pumbaya, 2003).
Al-‘Ati (1977) contends that social equality in marriage is one dimension of the
general problem of mate selection. He said that mate selection is neither random nor
strictly personal; rather, it is patterned and hence largely predictable. In this connection,
two major theories have been advanced. According to the theory of homogamy, people
tend to marry people who are in various social ways like themselves. But, on the other
hand, marital choice is not altogether a matter of similarities; rather, it seems to some
extent to be a matter of social similarities and psychological differences (Al-‘Ati, 1977).
Further Macabago (2007) emphasized social exchange theory explains how we
feel about a relationship with another person as depending on our perceptions of it
according to the balance between what we put into the relationship and what we get out
of it; the kind of relationship that we deserve; and the chances of having a better
relationship with someone else. In deciding what is fair, we develop a comparison level
against which we compare the give and take ratio. Likewise, Vogler and Pahl as referred
by Zadeh (2003), people are attracted to prospective spouses who they believe will
provide them with the best possible deal in a relationship. This may not sound very
romantic but social exchange theorists argue that it is the basis of most relationships
(Zadeh, 2003).
50
Nonetheless, ‘Ulwan (2004) have commended that Islam has established bases
and rules for both the suitor and his fiancé. If they follow them and take them as
guidelines, the marriage will be successful and will flourish, and the family will be
faithful, moral, and secure. The following are the most important of them:
1. Choice based on religion. What is meant by religion here is the sound
understanding of Islam, practical application of all its rulings and manners, and
full commitment to the methods and principles of Shari’ah. According to Al-
Musnad (1996), the most important matter in proposing to a woman is her piety.
The religious woman will protect the man’s wealth, children, and house.
2. Choice based on noble birth and honor. Among the rules laid down by Islam for
choosing a spouse, is to choose your spouse from a family known for their
righteousness, morals, noble birth, and honor.
3. Exogamy. Among the wise Islamic instructions regarding selecting a spouse is
preferring a woman who is not from one’s family (i.e. cousins etc.) for seeking
intelligent children, assuring their safety from inherited diseases, expanding the
family acquaintance and strengthening social bonds. Genetics has proved that
endogamy weakens the offspring physically and mentally.
4. Preferring virgins. Among the rational Islamic instructions regarding selecting a
future wife is preferring virgins to women who were married before. This is
because the virgin is disposed to intimacy and familiarity with her first husband,
contrary to the woman who was married before, since she may not find intimacy
51
or love with her second husband. But the virgin loves her husband, and does not
long for another man, because she knew no one but him.
5. Preference of marrying a fertile woman. Among the instructions of Islam for
selecting a wife is that she is fertile, to achieve the purpose of marriage i.e. having
children, preserving the human race, and inhabiting the earth.
Yet, Prophet Muhammad (SAW) have already given us general guidelines for how
important faith is in the person you marry. As for the women, He (SAW) has said:
“If one comes to you whose religion and character you approve, then marry her
(to him). If you do not so, there will be discord in the land and great
corruption” (At-Tirmidhi and Ibn Majah).
As for the men, He (SAW) also inspired them and has said:
"A woman is married for four things, i.e., her wealth, her family status, her
beauty and her religion. So you should marry the religious woman (otherwise)
you will be a losers” (Al-Bukhari and Muslim).
The narrations show the importance of faith in a man and a woman. There is
clearly a huge responsibility that you have to take in who you wish to consult for
marriage. For those who comprehend, they must realize that the best people who will be
able to fulfil the rights of their spouses are those who have excelled in fulfilling the rights
of Allah (SWT).
Therefore, anyone able to marry has no excuse not to do so. Marriage is a contract
between man and woman to enjoy each other and must be fulfilled by all able. In fact, a
very important condition in marriage is that the continuity and sustainability of the
marital relationship. A sound marriage based upon awareness and enactment of
52
responsibility, cooperation, and mutual respect (Muhammad, 2000). These are religious
commitment which will be blessed by Allah (SWT) develop into a relationship of love
and mercy and become a strong foundation upon which to build the future generation
(Muhammad, 2000).
Singlehood
Singlehood is an old kind state of life in every society. Other people treat
singlehood as a lifestyle worth to be proud of where they can say they are absolutely
independent from anyone and from anything. But among Muslims especially with regards
to women singlehood is a taboo. Solitary in Muslim society is a mean that always exist
with unpleasant connotation. This is because it contradicts the norm of the past kinfolk
where Muslim women in their late 20’s or early 30’s are expected to be married (Balenti,
2012).
Islam prohibits adultery and fornication, and protects the society from all vices of
sexual perversion. On the other extreme, it is against suppressing sexual urge by way of
celibacy or contraptions and accordingly invites people towards marital life. The Shari’ah
defines the bounds and meters within which to satisfy sensual needs of man, not without
limitations. The institution of marriage serves as a safeguard against lewdness, and as a
means of procreation in order to perpetuate humanity. So long as a man has acquired
means to get married, he is duty-bound to do so (Bara-acal and Astih, 1998).
Furthermore, celibacy is remaining unmarried. The only religion that promotes
sexual abstention is Christianity and this was not the view of Jesus (peace be upon him)
or his disciples, but an innovation in to the Christian religion by a Jewish convert named
53
Paul. However, Birjas (2007) have explained that celibacy is forbidden in Islam by the
Sunnah (saying, act, i.e., the tradition) and the consensus of the scholars. As narrated by
Anas bin Malik (RA):
A group of three men came to the houses of the wives of the Prophet asking how
the Prophet worshipped (Allah), and when they were informed about that, they
considered their worship in sufficient and said, "Where we are from the
Prophet as his past and future sins have been forgiven." Then one of them said,
"I will offer the prayer throughout the night forever." The other said, "I will fast
throughout the year and will not break my fast." The third said, "I will keep
away from the women and will not marry forever." Allah's Apostle came to
them and said, "Are you the same people who said so-and-so? By Allah, I am
more submissive to Allah and more afraid of Him than you; yet I fast and break
my fast, I do sleep and I also marry women. So he who does not follow my
tradition in religion, is not from me (not one of my followers)" (Al-Bukhari and
Muslim).
The Prophet Muhammad (SAW) probably telling us in this narration that he is the
most pious and most fearful of Allah (SWT) and yet he does not go to extremes in
religion by abstaining marriage. Humans were created by Allah (SWT) to have partners in
life. This is in accord with the theory of Abraham Maslow that proposed the “Maslow’s
Hierarchy of Needs” where love, sexual intimacy, and sex is a need. These needs could
only be acquired in its legality or lawfulness are through marriage.
Kozier and Erbs (2008) as referred by Mangate and Sangcopan (2013) that the
said theory emphasized that certain human needs are more basic than the others; that is
some needs must be first met before other needs such as fulfilling the physiological needs
before the needs of physical and psychological. Further it highlights the individual’s
struggle to self-actualize; to test his personhood. This theory maintains a high regard
because in reality, it is what is happening. In most cases, the human resort to explore into
avenue that will allow him or her to self-actualize and achieve his or her individual goals.
54
Nevertheless, in Western Europe, for instance, high incidence of permanent
celibacy and high age at first marriage are the two distinguishing features of Western
Europe Marriage Pattern (Kok, 2003) as cited by Ntoimo and Abanihe (2011). In
countries such as Netherlands, high rate of permanent celibacy among children of the
upper class and certain religious groups coexisted with early marriage as recorded for the
late 19th to 20th century (Engelen and Kok, 2003) as cited by Ntoimo and Abanihe (2011).
Though a higher percentage of people still enter into heterosexual formal marriage,
marriage rates have continued to decline in most developed (UN Population Division,
2003) and developing countries including those known for conservative marriage
culture (Ntoimo and Abanihe, 2011).
In the USA, the percentage of never married women age 30 -34 years increased
from 7 percent in 1970 to 22 percent in 2000 and 28 percent in 2008. Never married
women age 35 and above increased from 7 percent in 1970 to 8 percent in 2000 and 10
percent in 2008 (PRB Population Bulletin, 2010) as mentioned by Ntoimo and Abanihe
(2011). In England and Wales, the proportion of older women age 35-44, the
proportion single (unmarried, not widows) increased from 8 percent in 1991 to 15
percent in 1999 and 25 percent in 2007 (UK Office of National Statistics, Population
Trends Spring 2009) as referred by Ntoimo and Abanihe (2011).
In Malaysia, among the Malay Muslims, the total percentage of never-married
women over the age of 30 increased from 3.1 percent in 1960 to 23.3 percent in 2000 and
to 37.8 percent in Kuala Lumpur, the capital of Malaysia (Ibrahim and Hassan, 2009) as
mentioned by Ntoimo and Abanihe (2011). The Demographic and Health surveys
conducted in various countries in West and Sub-Saharan Africa reveal a rising trend in
55
the proportion of never married women. Ghana experienced a consistent increase in the
number of never married women aged 30-34 from 1.3 percent in 1993 to 2.3 percent in
1998, 5.1 in 2003 and 5.7 in 2008., In Cote d’Ivoire never married women aged 30-34
increase from 6.1 percent in 1994 to 7.7 percent in 1998-1999 (DHS, 2011) as quoted by
Ntoimo and Abanihe (2011).
However, prolonged non-marriage is essentially disapproved in any Nigerian
setting, and permanent non marriage for women has no place in Nigeria’s socio-
cultural system, except women who are espoused to “spirits” as priestesses (Ntoimo and
Abanihe, 2011). Also, in most societies, being unmarried beyond a certain
marriageable age is regarded as a misfortune; such women are pitied and blamed for
their status and negative stereotypes are associated with their civil status (Ibrahim and
Hassan et al, 2009) as cited by Ntoimo and Abanihe (2011).
Every woman is expected to marry and remain married all her life. Women derive
their status basically from their dyadic roles of wife and mother. However, changes that
are transforming this characteristic nuptial behavior have continued to take place at both
the macro and micro levels (Ntoimo and Abanihe, 2011). Several reasons for singlehood
and there are some more specific reasons for each gender. Selection of spouse is
transforming from the traditional pattern built around kinship and communal goals to
more individualistic pattern based on love and self-selection (Smith, 2007).
Generally, the reasons for the phenomenon of singlehood are personal,
psychological, sociocultural, familial, and financial. These and the other modern trends
have led to the emergence of an increasing number of women who, by choice or
56
constraint, remain unmarried till later age (Ntoimo and Abanihe, 2011). According to
them, the major determinants of spinsterhood as derived from the degree of
groundedness or the number of quotations associated with each factor are economic
empowerment, individual mate selection preference, cultural practices and beliefs, and
education. Other strong determinants are marital experience of other women, other
modernization factors such as intolerance for violence, marriage of significant others
such as parents and siblings, differences in religious affiliation, personal factors,
urbanization, and aversion for polygyny (Ntoimo and Abanihe, 2011).
Research studies have shown that single adults report three primary reasons for
being unmarried: personal choice, external circumstances, and personal deficits or self-
blame (Lewis and Moon, 1997). They found that 43% of their participants were single by
choice, and had positive reasons for remaining single (e.g., “too many interesting people
to choose from” or “present lifestyle could not be improved by marriage”). They further
grouped together 23% of participants who had reported either personal deficits (i.e., too
shy or feelings of unattractiveness) or external circumstances (i.e., not having met the
right person yet) as reasons for continued singlehood (Darrington et al, 2005).
In contrast, Frazier et al (1996) used various mailed surveys to determine that the
most common responses among 217 heterosexual, divorced, or never-married adults over
the age of 30 focused on external circumstances or “barriers” (e.g., “I have not met
someone I like at the same time as s/he likes me”) as cited by Darrington et al (2005).
This is supported by Becker et al (1977) suggested the possibility of non-linearity, with a
“poor match” effect emerging at older ages. However, in some instance, staying
unmarried is not always a free choice for woman. The woman usually waits for the
57
appropriate man to ask for her hand. If this does not happen, she may remain unmarried
(Manasra, 2003).
Many people reject marriage because they fear divorce and separation, are
uncomfortable with the institution of marriage, do not have the desire to marry, cannot
stand living with one permanent partner, choose a homosexual life pattern, do not want to
commit themselves to marriage responsibilities, or do not have available chances for
marriage (Miller and Solot, 1998) as mentioned by Manasra (2003). Most single women
who were interviewed by Arnst (1998) have nothing against marriage. They are neither
sitting at home feeling miserable nor reveling in their solitude; these women adopted
coping techniques to suit themselves and to be accepted in their own world by others.
These are possibly some of the reasons why more and more women are refraining
from marrying nowadays in the West (Manasra, 2003).
Moreover, the process of modernization has brought about increase in female
age at first marriage among certain sociocultural groups (Ntoimo and Abanihe, 2011).
It should also be noted that the powerful influence women are having on the
transformation of culture and society, the factors like increased economic activity and
professionalization of the job market, greater education access and success, a decline in
domestic duties (Li, 1997; Zhang, 1998; Chatterton et al, 2003) have had remarkable on
women’s feasibility of the delays in getting married as cited by Pan (2004).
Social variables is one of the possible explanation for links between delayed
marriage and marital stability. The most obvious of these is education; highly educated
individuals marry late and tend to have low rates of marital dissolution (Castro Martin
58
and Bumpass 1989). However, empirical patterns suggest that education does not explain
the effect of age at marriage on marital dissolution rates, although the reverse appears to
be true to some extent (Martin, 2002). As opined that the expansion of schooling for
women has had some impact, but a considerable portion of the reduction in early
marriage is not explained by changes in levels of education (Mensch et al, 2005).
Such increased numbers of singles in the Western countries is delaying marriage
until the early 30s, until the individual establishes themselves in education and career,
which improves the possibility of maintaining a successful marital life. Employed and
professional people tend to live a life that is highly competitive where they struggle hard
to prove themselves. Career-oriented women are commonly criticized as selfish,
nonfeminine, and irresponsible to household needs, whereas husband’s failure to fulfill
the provider role is often the primary source of marital conflict (Zuo and Bian, 2001).
This suggests that women value economic prospects in a potential mate, and that women
with high earning potentials and career aspirations may not find marriage
beneficial, due to clashes between career and family (Zuo and Bian, 2001).
Further the social isolation and ethnic disparity play significant roles in
reducing the chances of marriage for women in Arabic countries. For instance, a
women reported being socially isolated, reclusive, or having poor social interactions
as their negative points. This is observed in isolated ethnic communities and remote
villages (Abbas, 1987) as quoted by Manasra (2003). Consequently, the social isolation
of the girl and her family decreases her chances of meeting men, which decreases her
chance for marriage (Manasra, 2003).
59
Another instance towards singlehood is also observed in some families that a
girl may compulsorily remain unmarried because there is no one to take care of
her old parents, after the other siblings are married (Manasra, 2003). Many families
bargain on their daughters and refuse marriage proposals because they want their
employed daughters to support the family financially (Manasra, 2003). One can see that
responsibilities in the family varies depend on the social and economic situation of the
family. Family responsibility cannot go along at some point with individual aspirations.
An individual may lose some chances she can be able to have if she were not fully
committed with family responsibilities (Balenti, 2012).
As for the Economic Theory, which is also known as the gains-to-trade or
specialization model established by (Becker, 1973) in his article, “A Theory of
Marriage”. It is the pioneering work of this approach. Becker (1973) as cited by Koppen
(2010) assumed that men and women marry if both of them increase their utility with
marriage. Utility depends on commodities produced by each household such as quality of
meals, quality and quantity of children, prestige, recreation, companionship, love, and
health status. One would expect that increases in female earning power and women’s
participation in the labor market would discourage women to enter into marriage because
of reduced economic gains from the union.
Oppenheimer (1988) has argued that as women increase their labor force
involvement, income and other characteristics that increase with age are increasingly
important for women’s marriage market status. However, physical appearance and other
factors related directly to age might reduce a woman’s ability to enter a marriage if she
has postponed childbearing past young adulthood (Uluduz, 2003).
60
Since marriage no longer plays such a major part for women in acquiring
financial stability, they can search longer for an appropriate mate which delays marriage
formation (Oppenheimer, 1988). Moreover, Becker (1993) as commended by Koppen
(2010) remarked that women’s economic independence and women’s education
undermine the division of labor and make marriage less beneficial. As Oppenheimer
(1988) challenged the popular notion that a decline in gains to marriage owing to the
increase in women’s economic independence is the preeminent factor in the recent rise in
delayed marriage. Thus, it is opined that in most research on income and family
formation, it is very difficult to identify the direction of the causal links, and it is very
likely that favorable wage trajectories for women lead to lower marriage rates and later
marriage (Manasra, 2003).
Furthermore, Philips and Jones (2005) stated that the preponderance of females in
the world is an established fact. The death-rate at birth is much higher for boys and
women on the whole live longer than men. Although the ratio may vary from country to
country, the results are still the same; women outnumber men. Thus, there is a need to
evaluate the proportion of male to female ratio that will also serves as a reason for
prevalent number of unmarried women and decreasing the chances to be married among
the women when there is a decrease in the number of men in relation to women (Philips
and Jones, 2005).
Another reasons that stand behind singlehood for women and delayed
marriage for men in Western countries is cohabitation. Cohabitation is a common
phenomenon in today’s Western world which exists as an alternative to traditional
marriage (Manasra, 2003). Thus, several proposed mechanisms by which delayed
61
marriage supposedly affects life outcomes such as maturity and length of partner search
may make more sense in relation to union timing than in relation to marriage timing
(Manasra, 2003).
Normally, there are positive and negative consequences of spinsterhood; yet,
the challenges outweigh the benefits. That spinsters experience many challenges may
be a function of their being involuntary temporary spinsters. Involuntary singles are more
likely to report that they are unhappy because they did not set out to be spinsters
(Lamanna & Riedmann, 2003). Thus, they are more likely to construct their single status
more negatively. Hence, the spinsters were more inclined to talk about the pains and
disappointments (Lamanna & Riedmann, 2003).
Spinsterhood, especially for women who did not set out to remain single is
problematic. Negative social identity of single womanhood adversely affects construction
of positive self-identity for single women. Stigmatization and marginalization are still
the dominant marks of singlehood in many societies because singleness is still
seen as defying the norms of femininity – marriage and motherhood (Ntoimo and
Abanihe, 2011). Spinsters are found to confront other challenges such as pressure to
marry, inadequate finance, and exploitation in care-giving (Ntoimo and Abanihe, 2011).
The spinsters were found to experience profound stigma. Irrespective of their
position in society, spinsters are often reminded of their ‘incompleteness” everywhere
and every time through extensive pressure to marry. Also, identity challenge, loneliness,
and inadequate finance, fear of permanent singleness and childlessness, are common
experiences of spinsters in Lagos (Ntoimo and Abanihe, 2011). Also, the most frequently
62
cited drawbacks to not being married were the absence of being special to a man or
woman, the lack of with whom to share interests, happiness and sadness, and the worm of
consciences to parents for not meeting their expectation (Ntoimo and Abanihe, 2011).
In developing countries, single women are no longer seen as unmarried "old
maids" as in the earlier stereotype. Unmarried women now live different lives, buy
houses, drive cars, bear or adopt children, write books, sit in positions of
influence, etc. However, the popular belief that an old person who has never married will
face unhappy, lonely old age is not borne out by real experiences. Most women are
realistic enough to know that after they pass forty (40) years of old, their chances for
marriage grow slimmer every year (Manguron and Pangandaman, 2011). Thus, persons
who delay marriage in this way might face a choice between remaining unmarried or
marrying a relatively poor quality partner (Uluduz, 2003).
The steady increase in age at first marriage has been one of the most salient
demographic trends in the U.S. landscape in recent decades. The median age rose from
20 and 23 for women and men, respectively, in 1950-1960, to 26 and 28 in 2010 (United
States Census Bureau, 2010). Several factors contributed to this trend, including the
development of oral contraception and the legalization of abortion, the growth in
cohabitation, changes in household technology, and the decline in the male-female wage
gap (Stevenson et al, 2012) as cited by (Lehrer and Chen, 2012).
The increasing acceptance of non-marital sexual intercourse has made marriage
itself no longer carries the moral force as it once did. (Kierman, Land and Lewis, 1998).
On one hand, sexual expression possible at younger ages without necessitating marriage
63
(DeGenova and Rice, 2002:72), and on the other hand there effused more and more
cohabiting couples than married couples (Grossbard-Shehtman, 1993), people today may
experience a period of cohabitation prior to marriage (Barich and Bielby, 1996). The
increased opportunities for non-marital sexual intercourse and the increase acceptance of
non-marital cohabitation are the reasons for the adults to be married at older ages than
they used to (Cooney and Hogen, 1991; Miller and Henton, 1991) as cited by Pan (2004).
Nevertheless, zina (sexual intercourse outside of marriage) has never been
permissible in Allah’s religion in spite of man’s strong and persistent sexual drive. The
reasons become increasingly obvious to any observer of today’s permissive societies and
the effects of selfish and irresponsible behaviour upon individuals and families alike:
disease, psychological damage to adults and innocent children, bitterness, confusion, and
a general breakdown in family relationships (Muhammad, 2000). Allah (SWT) has said:
“And do not approach zina. Indeed, it is ever an immorality and an evil way”
(Holy Qur’an, 17:32).
As long as he possesses the means to marry, the Muslim is not permitted to refrain
from marriage on the grounds that he has dedicated himself to the service or the worship
of Allah (SWT) and to a life of monasticism and renunciation of the world. In fact, it is
not befitting that a Muslim should refrain from marriage out of fear of poverty or of not
being able to meet his obligations. He should make every possible attempt to find
employment, seeking help from Allah (SWT), for He has promised to help those who
marry in order to protect their chastity and purity (Al-Qaradawi, 2006).
64
From a medical point of view, a concern for sexuality was important for two
reasons: procreation and individual health. Mediaeval Muslim physicians considered
sexual intercourse an important part of a healthy life, for both men and women were
thought to need sexual intercourse to prevent the accumulation of semen in the body
(women were believed to produce semen too). As well, the accumulation of semen had a
poisonous effect on the body with adverse effects on a person’s health (Immenkamp,
1994).
Even though the proportion of women who become spinsters is increasing in
many societies, spinsterhood has remained one of the most challenging lifestyle due to
widespread stereotype associated with non-marriage. Ntoimo and Abanihe (2011) in their
study, the subjects were asked how they cope with the challenges of spinsterhood. In
general, there is uniformity in the coping mechanisms adopted by spinsters of different
ethnic and class backgrounds. Nevertheless, Sundriyal and Kumar (2013) learned that
there is significant difference regarding depression and life satisfaction between married
and unmarried woman. Likewise, it was found out that over half of the interviewers
showed their desires of finding the right mate, they said single was just a temporary
phase, they wished to be married some time in future (Pan, 2004).
Related Studies
One of the relevant studies related to the present study is that of Martin (2002)
which studied the delayed marriage and childbearing: the implications and measurement
of diverging trends in family timing. Accordingly, the trends in delayed marriage and
childbearing satisfy some but not all of the conditions for a link between social inequality
65
and marriage and fertility timing. This empirical analysis has shown that delayed
marriage and childbearing have been increasing among women of all races and
educational levels. However, within this general shift, there is some evidence of
divergence (Martin, 2002).
Based on the findings of the study, Martin (2002) concluded that the social
circumstances of marriage and childbearing are changing for all women and men. Recent
decades have brought important changes in the social and cultural foundations of family
life. New opportunities and constraints have made the traditional life course pattern of
early marriage and marital fertility unworkable for an increasing number of women and
men of all educational levels and races (Martin, 2002). Increases in income inequality
have certainly not been a sole or even a primary cause of the decline of early adult
marriage and marital childbearing, but inequality appears to be playing an important part
in the ways that families adapt to the new opportunities and constraints. Individuals with
more resources appear to have more flexibility to time marriages and births across a
wider part of the adult life course (Martin, 2002).
Another related study is that of Zadeh (2003) which analyzed to study the
difference in marriage systems and success in marriages in Pakistan. The marriage
systems were divided into three categories i.e. totally arranged marriages, partially
arranged and partially love marriages, and totally love marriages. The success of
marriage was determined by the outcome of marriage. A total number of 300 married
individuals participated in the study. A standardized interview form was constructed in
order to find out the results of the marriages in Pakistan and to collect some biographical
information from the individuals. Divorce and separation were taken as the criteria for
66
unsuccessful marriages and length (individuals who were currently living together and
have been happily married for more than five years) of marriages was taken as criterion
for successful marriages (Zadeh, 2003).
Based on the findings of the study, Zadeh (2003) concluded that the scientific
observation ad statistical analysis of the hypotheses provide the evidence that partially
arranged and partially love marriages and totally arranged marriages are successful as
compared to totally love marriages in Pakistan. The overall comparison manifested that
the number of separations and divorces were high in the system of totally love marriages
as compared to the systems of totally arranged marriages and partially arranged and
partially love marriages. It was also found that partially arranged and partially love
marriages were successful as it gives weightage to the view of both family and spouses
involved in the decision making process of marriages Zadeh (2003).
The study of Loughran and Zissimopoulos (2004), which emphasized that the age
at first marriage has risen dramatically since the mid-1960s among a wide spectrum of
the U.S. population. Researchers have considered many possible explanations for this
trend. Few, though, have asked why individuals should want to delay marriage in the first
place. One possibility is that early marriage inhibits the career development of one or
both individuals in a marriage. We estimate that delaying marriage increases hourly
wages of women by nearly four percent for each year they delay. Marriage timing has no
impact on the wages of men. We find that delaying marriage may have costs as well. All
else equal, women who delay marriage marry spouses with lower wages (Loughran and
Zissimopoulos, 2004).
67
This paper has asked whether men and women who delay marriage are rewarded
with better career paths and higher wages. The evidence reported here indicates that
delaying marriage is beneficial for women, but not for men. We estimate that delaying
marriage increases hourly wages of women by nearly four percent for each year they
delay resulting in substantial differences in hourly wages at later ages. We estimate that
childbirth also substantially depresses the wage growth of women in our sample. Our
results suggest that, at least in this sample, the careers of women take a backseat to the
careers of their husbands (Loughran and Zissimopoulos, 2004).
Central to this paper is the argument that individuals make calculated decisions
about whether and when to marry. Our theoretical model implies that individuals who
forgo higher wages for early marriage should demand relatively high quality spouses. We
find some support in favor of this hypothesis. Controlling for AFQT and predicted wages,
women who marry before the age of 22 marry men with higher wages than women who
marry after age 28. We acknowledge, however, that our estimates could be biased by our
inability to control for other desirable spousal characteristics correlated with age
(Loughran and Zissimopoulos, 2004).
For a variety of reasons, individuals marry much later today than they did before
the entry of large numbers of women into the labor force and the widespread availability
of convenient forms of birth control. Whether delayed marriage and the concomitant
delay in childbearing has been welfare enhancing on net is a question of considerable
debate. However, in at least one important dimension, namely, career development, the
evidence reported here suggests women do benefit from delaying marriage. Whether the
benefit of earning higher wages outweighs the costs associated with delaying marriage,
68
like the risk of delaying childbearing, remains to be determined (Loughran and
Zissimopoulos, 2004).
Furthermore, Mensch et al (2005) studied the trends in the timing of first marriage
among men and women in the developing world. Using current status data from 73
countries provided by the United Nations Population Division and retrospective data
from 52 Demographic and Health Surveys conducted between 1990 and 2001, we then
examine recent trends in the timing of first marriage or union for men and women in the
developing world. With the exception of South America for both sexes and South and
Southeast Asia for men, substantial declines have occurred in the proportion of young
men and women who are married (Mensch et al, 2005).
Given the differentials in the timing of marriage by educational attainment and
residence, we assess whether the decline in the proportion of young people who are
married is related to increases in schooling and urbanization. Expansion of schooling for
women has had some impact, but a considerable portion of the reduction in early
marriage is not explained by changes in levels of education. We asserted that a proper
investigation of the association between education and age at marriage would look
beyond such factors as years of schooling to what goes on within the school itself, as well
as at changes in the value of education, which are likely to vary across settings (Mensch
et al, 2005).
In suggesting other factors that might account for some of the increase in age at
marriage among women, we reviewed a considerable number of demographic studies.
Contributory factors examined in the literature and considered here include the decline in
69
arranged marriages, the deficit of available older men with increasing cohort size and the
concomitant rise in the cost of dowries in South Asia, changes in the legal age at
marriage, and a transformation in global norms about the desirability of early marriage
for women. We noted that a much smaller literature is available on men’s age at
marriage. Although their increasing educational attainment is also believed to contribute
to marriage delay. We suggested that the increasing costs of establishing a household
may lead men to postpone marriage (Mensch et al, 2005).
Darrington et al (2005) studied the religious young adults and interpreted their
single experiences based on an intricate system of influences that include personal
beliefs, family, religious teachings, and friendships. This qualitative study of 24 never-
married, young Mormon men and women examined the social and cultural construction
of singlehood based on: (1) definitions of singlehood, (2) influences on the construction
of singlehood, and (3) feelings about being single (Darrington et al, 2005).
They concluded that the main theme to emerge from this research was that
singlehood is a temporary state and is viewed by most as an opportunity for progression,
both spiritually and developmentally. This construction is created through individual
attitudes concerning both marriage and one's current single status as well as by the extent
of pressure or support felt from family members, religious teachings, and church
members. Friendships helped to ease the burden of the pressure to marry and for most,
created a supportive network of individuals who were experiencing virtually the same
thing at the same time (Darrington et al, 2005).
70
The study of Ikamari (2005) attempted to investigate the effect of education on
the timing of marriage among Kenyan women and the relative effects of education across
generations of women. Data used is drawn from the 1998 Kenya Demographic and
Health Survey. The results show that education has a statistically significant and strong
positive effect on a woman’s age at first marriage; the effect remaining robust in the
presence of a number of controls. The highly educated women are more likely to delay
marriage. Significant variations in the effect of education across the generations of
women are apparent. The effect is greater for the younger women, indicating increased
postponement of marriage. Premarital sexual activity, premarital childbearing, region of
residence, religion and year of birth are also significantly associated with age at first
marriage (Ikamari, 2005).
This study has implications for policies and programs that seek to increase
women’s age at first marriage. It is crucial to continue improving girls and young women
access to education in the country, as this is important avenue for raising the women’s
age at first marriage and for empowering women and enhancing their participation in
market economy. Similarly, it is advisable to target young women, particularly those with
no or little education, with information on reproductive health and to provide them with
basic life skills to enable them to avoid early sexual activity and ultimately early
marriage. These should include primary school girls. These programs should emphasis
the health as well as the economic advantages of delayed marriage and childbearing
(Ikamari, 2005).
According to the study of Schachner et al (2008) entitled “Attachment Style and
Long-Term Singlehood”, they examined how long-term single people satisfy their
71
attachment and sexual needs. A community sample of single and coupled adults ( N ¼
142) located in the United States completed measures of attachment style, attachment
figures, loneliness, depression, anxiety, quality of relationships with parents, and sexual
behavior. In a structured interview, they answered questions about their childhoods and
managing attachment, support, and sexual needs. Quality of childhood relationships with
parents as well as use of attachment-related words was coded (Schachner et al, 2008).
Based on the findings of their study, they concluded that single participants were
as likely as coupled ones to exhibit attachment security and rely on attachment figures,
although compared to coupled participants, they reported higher levels of loneliness,
depression, anxiety, sexual dissatisfaction, and troubled childhood relationships with
parents (Schachner et al, 2008).
On the other hand, the study of Ramiro and Cruz (2009) entitled “Singlehood:
Perceptions of Happiness and Quality of Life of Middle-Aged, Never-Married Filipino
Women”. This study sought to understand the various life issues faced by Filipino single,
never-married women, aged 40 years and above particularly in relation to their
perceptions of happiness and quality of life. Two hundred and twenty-one (221) women
were purposively selected to participate in this study. The data were analyzed using a
triangulation of statistical and qualitative techniques (Ramiro and Cruz, 2009).
The results indicated 80.5% of middle-aged, never married women-respondents
reported to be happy or very happy with their current status. Family was the primary
source of happiness, followed by friends and relationship with God. In general, the
respondents reported to have “good” quality of life especially in the psychological
72
domain. While there existed a significant difference in the levels of happiness between
those who personally opted to be single and those who were compelled to, the quality of
life of the two groups remained at the same level. Therefore, contrary to existing
perceptions, single, never-married women can enjoy good quality of life that include
physical, emotional and social status, although the levels of happiness may differ between
those who sought it by choice, and those who remained single by circumstance (Ramiro
and Cruz, 2009).
The relevant study of Pangandaman and Manguron (2011) identified the problems
encountered in terms of physical and health changes, work and family life, job issues,
singlehood and lastly, their relationship cycle of middle adulthood single teachers in
some selected schools within Marawi City and the Municipality of Marantao. The referral
method was used in identifying the respondents for the study. The data were gathered
utilizing the researcher-made questionnaire, then analyzed using simple frequency counts
and percentages (Pangandaman and Manguron, 2011).
From the summary and findings of the study, the researchers concluded that many
of the respondents were at the age range of 45-50 years, practically in the middle
adulthood stage. Middle aged single or unmarried teachers were identified in schools
located in the urban as well as in schools located in the rural areas. Despite their being
unmarried, they were happy. Their job served as an outlet to make them occupied with
their work as teachers. They accepted their fate of being single. They said that they do not
think of getting married. Though they do not have children of their own, they have
dependents to take care where their income from their teaching job is partly spent.
Moreover, they are happy and conditioned their selves to accept their destiny as they do
73
not have problem except sometimes misunderstanding with their parents (Pangandaman
and Manguron, 2011).
One recent study by Ntoimo and Abanihe (2011) that undertook to investigate
what causes spinsterhood, the effect of that civil status on spinsters and the coping
mechanisms of spinsters in a typical developing society with traditional patriarchal
structures and marriage ideology. This paper examines the determinants and
consequences of spinsterhood in Lagos, Nigeria. Little or nothing is known about
spinsters (never married women age 30 and above) in Lagos. Spinsters are a category of
women whose experience of singlehood differs qualitatively from the experience of other
single women. They have experiences that provide the much needed indication on
reasons for marital postponement and non-marriage; and are more likely to experience
the stigma associated with non-marriage (Ntoimo and Abanihe, 2011).
Findings on determinants of spinsterhood in Lagos clearly show how modernism
intermingles with patriarchy and antisocial family ideology to constrain women to
spinsterhood. The imperative of economic empowerment, marriage mate self-selection
emblematic of modernism, integration of culture of domesticity and sexual attractiveness,
education, and marital experience of other women impose inevitable constraints on
women’s decisions and opportunity to marry. In addition, other modern lifestyle such as
intolerance for early marriage and violence, marriage of significant others, religious
affiliation, personal factors such as unwillingness to become single mothers or to date,
urbanization and aversion for polygyny limit women to spinsterhood in Lagos (Ntoimo
and Abanihe, 2011).
74
It is obvious from the foregoing findings and analysis on consequences of
spinsterhood that spinsters in Lagos will continue to be stigmatized, pressurized to
conform to the normative adult status of marriage and motherhood, confront identity
dilemma, fear of permanent childlessness and loneliness if the extant patriarchal
structures, patrilineage customs and marriage and family ideology remain unchanged.
This study recommends urgent re-definition of the social identity women through social
science research and civil policies. Women are not always wives and mothers, and life
outside these dual roles can be most unsatisfactory due to the extant definition of family
in science and tradition (Ntoimo and Abanihe, 2011).
Furthermore, Sundriyal and Dr. Kumar (2013) which tried to examine the
depression and life satisfaction among married and unmarried women. A sample of 60
women (30 married and 30 unmarried) was drawn randomly from the population. Data
was collected by face to face interview method. Mean, standard deviation and ‘T’ test
were the statistics calculated. The results indicate that there is significant difference
regarding depression and life satisfaction between married and unmarried woman.
Results revealed that unmarried women have higher depression in compare to
married women. On life satisfaction scale unmarried women have higher life
satisfaction in compare to married women (Sundriyal and Dr. Kumar, 2013).
Based on the findings, there is an evidence of the existence of a poor- match
effect: women who delay marriage disproportionately make unconventional matches,
which are generally associated with high marital instability. However, that their unions
are very solid. Both of these results were consistent with earlier findings for the 1995
and 2002 –2003 NSFG cycles. In attempting to explain this puzzle, we proposed and
75
tested competing hypotheses. We found that the destabilizing effects associated with
indicators of unconventional matches are also present in marriages contracted late, but
are dwarfed by the stabilizing influences associated with higher levels of education and
older ages (Sundriyal and Dr. Kumar, 2013).
Furthermore, Qian and Qian (2014) investigated whether indeed highly educated
women are less likely to marry than their less-educated counterparts, and how
assortative mating patterns by age and education play a role in singleness. They used
data from the urban samples of the Chinese General Social Surveys in the 2000s. In the
analysis they calculated marriage rates to examine the likelihood of entry into marriage,
and then apply log-linear models to investigate the assortative mating patterns by age and
education (Qian and Qian, 2014).
Based on their data gathered, they found that as education increases, the
likelihood of marriage increases among men but decreases among women, especially
among those over age 30. The results from log-linear models reveal that more marriages
involve better-educated, older men and less-educated, younger women. Therefore, they
argued that persistent traditional gender roles, accompanied by the rapid rise in
women’s education, contribute to low marriage rates among older, highly educated
women (Qian and Qian, 2014).
Lastly, the study of Daragangan (2014) which analyzed to study the five selected
short stories entitled Miss Brill by Katherine Mansfield, Clay by James Joyce, A Rose for
Emily by William Faulkner, Our Friend Judith by Doris Lessing, and The Spring Hat by
H. E. Bates. The five short stories were selected based on the dominance of the image of
76
spinster in the short story using Formalistic Approach. The selected short stories were
analyzed through the Formalistic Approach. The study aimed to answer the following:
1. What struggles of the spinsters are shown in the short stories?
2. What elements and literary devices helped in showing the struggles of spinsters?
3. What images of spinsters are drawn from the struggles?
4. What implication can be gleaned from the images of spinsters?
After the short stories have gone through close reading and critical analysis, these
findings were extracted by Daragangan (2014) from each story:
1. In Katherine Mansfield’s Miss Brill, the struggles of Miss Brill were both external
and internal. Her struggle against the society was showing but the important
struggle was more internal as shown in Miss Brill’s loneliness and her inability to
communicate and express herself. An image of a woman who was alone and
lonely was shown in this short story.
2. In the short story “Clay” by James Joyce, its main character was Maria whose
main struggles were her longing for intimacy and her dreams she wished to be
fulfilled. The image a woman living an empty life was shown in the short story.
3. The third story which was “A Rose for Emily” by William Faulkner centered on
Miss Emily whose struggles were her inability to accept the passage of time,
loneliness and longing for companionship. A desperate and defiant, and a woman
who could not more on were the images that could be drawn from Miss Emily’s
struggles.
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4. In the short story “Our Friend Judith” by Doris Lessing, Judith’s struggle was an
internal conflict, which was shown in her inconsistences. Moreover, a moody,
weird, and a woman who changes her mind easily were the images of a spinster
that could be drawn from her struggles.
5. In the last short story entitled “The Spring Hat” by H. E. Bates, the struggle of the
spinster that could be found in the short story was that she was longing for an
intimate relationship with a man. Out of that struggle a picture of a woman who
was bitter and longing for an intimate relationship was shown.
These various studies above-mentioned cited in order to provide the researcher
knowledge and background on the subject under study. It also provides findings and
conclusions of past studies which the researcher may relate to his own findings and
conclusions of the particular study.
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CHAPTER III
RESEARCH METHODOLOGY
This chapter presents the method employed in this study. It includes the research
design of the study, locale of the study, respondent of the study, sampling procedure, data
gathering procedure, research instruments, and statistical tools.
Design of the Study
The descriptive type of research design was applied to get the quantitative data.
The said research design normally reveals conditions and relationships that exist or do
not exist, practices that prevail, beliefs or attitudes that are held, possesses that are going
on or otherwise, effects that are being felt or trends that are developing. The researcher
further used the quantitative methodology to develop insight about the sociocultural
conditions and environments of the respondents and their perceptions of themselves.
Locale of the Study
This study conducted in the province of Lanao del Sur particularly in Mindanao
State University – Main Campus, Marawi City. Lanao del Sur, this consisted thirty-nine
(39) municipalities including Marawi City. Marawi was known as Dansalan when it
served as a capital of an undivided Lanao province from 1907 to 1940. Dansalan in
Meranaw is a place where ships berth – a port of entry. Within a province of Lanao del
Sur, there is a beautiful lake, known in a local dialect as “ranao” where an ethnic identity
“meranaw” is derived, which means “people of the lake”. Marawi City draws the most
visitors within Lanao del Sur in which the Mindanao State University is located.
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Mindanao State University, Marawi City was formally established on September
1, 1961, until now, it serves as an educational institute and a center of social and cultural
integration. It is situated on one thousand (1,000) hectares site which used to form part of
a military reservation. It is about two thousand two hundred fifty-six (2,256) feet above
sea level overlooking the Lake Lanao. It is located about four (4) kilometers from
downtown Marawi City and forty (40) kilometers from Iligan City (MSU Annual Report,
1994). In this site, there are many business establishments like groceries, restaurants,
household goods, school supplies, and other commodities that can sufficiently provide for
a needs of residents including a school campus.
The setting of the study was particularly held in Mindanao State University –
Main Campus, Marawi City for easy access on the respondents. It was suitable to the
researcher because probably an approach to unmarried women in Meranaw society
especially in remote areas is hard.
80
Location of the Sample Collection (Far View)
Figure 2. Map of Mindanao State University – Main Campus, Marawi City to

Downtown of Marawi
81
Location of the Sample Collection (Near View)
Figure 3. Map of Mindanao State University – Main Campus, Marawi City
82
Respondents of the Study
The respondents of this study included sixty (60) Meranaw women in Mindanao
State University – Main Campus, Marawi City during the first semester of academic year
2015 – 2016. Meranaw refers to a dweller in areas surrounding the Lake Lanao. Any
woman from the locale of the study who met the following criteria was selected to be the
participants of this study:
a. employee of said university;
b. full-blood Meranaw;
c. had never been married;
d. from 25 to 65 years old; and
e. voluntarily agreed to participate in the study.
As obtained data from the Human Resource and Development Office (HRDO) on
selected offices or units of the said university has a total of ninety (90) purely Meranaw
women personnel who have never been married before. However, based on personal
survey of the researcher, the data acquired from HRDO were not updated on the present
civil status of some personnel of the said university campus. Thus, the researcher found
only eighty-three (83) possible respondents of the present study.
Sampling Procedure
The selected respondents represented an entire population who were unmarried
Meranaw women employees in Mindanao State University – Main Campus, Marawi
83
City. The nonprobability purposive sampling method was utilized to select a samples.
The said sampling needed due to ethical consideration and a type of population that will
be used in this particular study.
Eighty-three (83) unmarried Meranaw women personnel in the said university
campus to be qualified as respondents of the study. There were only seventy-five (75)
questionnaires distributed to the population of the study. However, some of the
questionnaires distributed to them were not retrieved. In this connection, only sixty (60)
or 72% were taken as the sample size of total population that were included in the
analysis as the respondents of the study.
Randomization was not used because there was unreliable registration as to the
civil status of all the personnel in the said university. Since the subject of this study is
sensitive, a replacement of subjects who refused to participate was observed. This process
perhaps helped the study to have truthful response through the willingness of selected
participants that served as the primary data of this study. Further, the investigator
continued a selection process of respondents until the sample size was attained.
Data Gathering Procedure
Basically, the primary data on this study relied much on the responses of the
respondents. The researcher had consistent belief that singlehood was a socially
constructed phenomenon. The established self-made questionnaire was used to gather
primary data from the respondents of this study. Also, the study obtained secondary data
from literatures, theories, and previous findings of different works such as books, theses,
dissertations, journals, articles and the likes that had support on the findings of this study.
84
Research Instruments
The research material utilized in this study was through the use of self-made
questionnaire. The questionnaire was pre-tested, the observed discrepancies and
deficiencies were corrected before it arrived into its final version. It is mostly structured
and partly unstructured type of questionnaire. It consisted of three (3) parts: first part
dealt on the socio-economic profile of respondents. The second part was a survey on
factors associated with singlehood. The last part carried on the common recommended
solutions of the respondents to reduce or avert the prevalence of singlehood.
The researcher developed a categorical system in classifying and uniting the
contents. This enhanced the scientific validity of a study that made the operation more
systematic and objective. The major themes were personal, psychological, sociocultural,
familial, and economical. The said various themes synthesized into groups of thoughts,
indicated possible links and gaps. Each theme have a subcategories that reflected
narrower topical areas which were theorized to be a factors associated with the
singlehood as previously discussed in conceptual model of study. A 5-point Likert Scale
was also used in analyzing and interpreting the gathered data from the questionnaires.
Statistical Tools
The statistical tools that applied to analyze the gathered data from the respondents
through self-made questionnaire were Simple Frequency, Percentage and Weighted
Mean. It aimed to condense responses of the respondents into summary numbers through
table presentation which was easily understood by the researcher. The data provided in
tables were analyzed and interpreted to get the findings that served as a basis for
85
conclusions and recommendations of this study. Further, the five (5) point Likert Scale
was used to describe the data gathered towards singlehood.
The profile of the respondents regarding their socio-economic or personal
characteristics and also various determining factors of singlehood, the simple frequency
and percentage was utilized. The formula is:
P = f/N x 100%
Where: P - Percentage (%)
f - Frequency
N - Total number of respondents
100 - Constant number
The mean ratings of a data was determined using the weighted mean and the
formula is:
Ʃ (f x w)
WM = _________________
Where: WM - Weighted mean
Ʃ - Summation
f - Frequency
w - Weight
N - Total number of respondents
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Five Point Scale
1.00 – 1.79 - Strongly Agreed
1.80 – 2.59 - Agreed
2.60 – 3.39 - Undecided
3.40 – 4.19 - Disagreed
4.20 – 5.00 - Strongly Disagreed
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CHAPTER IV
PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA
This part of the study presents, analyzes and interprets the quantitative data
gathered from the field. The data obtained from the respondents were their socio-
economic profiles, reasons to remain as unmarried, common reasons for being as a single,
and common recommended solutions for singlehood. These were presented in tables for
analysis and interpretation to come up with the findings of this study.
Part I. The socio-economic profile of the respondents.
The following tables below present the data gathered about the socio-economic
profiles such as age, educational attainment, employment, appointment status, monthly
salary, and service length of the respondents.
A. Age
Table 1 presents the frequency and percentage distribution of respondents
according to their age. As appearing in the table below that 35 or 58% of total
respondents belonged to the age group of 25 to 29 years old. Fourteen (14) or 23% of
them belonged to the age group of 30 to 34 years old and 3 or 5% of them were 35 to 39
years old. Six (6) or 10% of them belonged to the age group of 40 to 44 years old and one
(1) or 2% of them belonged to the age group of 45 to 49 years old, and one (1) or 2% of
them also belonged to the age group of 50 to 65 years old.
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Table 1
Frequency and Percentage Distribution of the Respondents’ Age
Ages Frequency Percentage
25 – 29 years old 35 58%
30 – 34 years old 14 23%
35 – 39 years old 3 5%
40 – 44 years old 6 10%
45 – 49 years old 1 2%
50 – 65 years old 1 2%
Total 60 100%
This shows that majority of the respondents belonged to the age group of 25 to 29
years old while only one of them was in the age group of 45 to 49 years old and also one
of them was in 50 to 65 years old.
The age variation of the respondents is one of the factors that defines marriage as
an “ideal”. It may affect the result of the findings of study because there are different
degree of reasons in every level of age groups. According to Balenti (2012), the average
age of first marriage is 21 years old. Meanwhile, the women who attained the age of 30
and above years old, felt constrained or desperate to get married due to their biological
clock. Accordingly, all the women generally felt that the older they are the more difficult
it is for them to find the right mate. However, the result depicted that most of the
respondents were in the age group of 25 to 29 years old which an ideal age to get
married. Thus, in this stage of the life of the respondent, they must be trying to find the
right mate.
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B. Educational Attainment
Table 2 shows the frequency and percentage distribution of respondents according
to their highest educational attainment. The data shows that 34 or 57% of total
respondents were college degree holder and 21 or 35% of them were master’s degree
holder. Two (2) or 3% of them were doctorate degree holder while 3 or 5% of them have
other postgraduate degree.
Table 2
Frequency and Percentage Distribution of the Respondents’ Highest
Educational Attainment
Educational Attainment Frequency Percentage
College degree 34 57%
Master’s degree 21 35%
Doctorate degree 2 3%
Other postgraduate degree 3 5%
Total 60 100%
The data reveals that most of the respondents were college degree holders and
only few of them were doctorate degree holder. This implies that they tend to remain
unmarried because they seek for another degree before they will enter into marriage.
They also feel unstrained to get married because they have just attained their college
degree and some would want to pursue another degree. Thus, the finding of the study
revealed that most of the respondents were satisfied with their single current status at this
certain age.
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C. Category of Employment
Table 3 presents the frequency and percentage distribution of the respondents
according to their category of employment. The data appeared that 27 or 45% of total
respondents were academic personnel and 20 or 33% of them were semi-academic
personnel while 13 or 22% of them were non-academic personnel.
Table 3
Frequency and Percentage Distribution of the Respondents’ Category of
Employment
Employment Frequency Percentage
Academic Personnel 27 45%
Semi-Academic Personnel 20 33%
Non-Academic Personnel 13 22%
Total 60 100%
The table above shows that majority of the respondents were holding position as
academic personnel while only few of them were non-academic personnel in Mindanao
State University – Main Campus.
This implied that most of the unmarried Meranaw women employees in the said
university were academic personnel holding a teaching profession. This indicates that
most of teachers tend to remain unmarried as compared to semi-academic or non-
academic professions. This could be attributed to the fact that as teacher they were so
busy teaching and focusing to their career/profession that they do not see married right
now as compelling issue in their life.
91
D. Appointment Status
according to their appointment status. As appearing in the table below that 45 or 75% of
the total respondents have contractual appointment; Eight (8) or 13% of them have
probationary appointment while only 7 or 12% of them have permanent appointment.
Table 4
Frequency and Percentage Distribution of the Respondents’ Appointment
Status
Appointment Status Frequency Percentage
Contractual Appointment 45 75%
Probationary Appointment 8 13%
Permanent Appointment 7 12%
Total 60 100%
This shows that majority of the unmarried Meranaw employees in Mindanao State
University – Main Campus, Marawi City had a contractual appointment and only few of
them have permanent appointment.
The status of appointment of an unmarried Meranaw women employees could
affect their decision to enter into marriage as most of them were holding contractual
appointments. This indicates that the respondents were inclined to remain as unmarried
while waiting for chances to be in a permanent job or become financially stable before
getting into married life as some of the respondents had mentioned in this study. It
implies that the unmarried Meranaw women employees tend to remain unmarried rather
than to have a family if financially unstable.
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E. Monthly Salary
according to their monthly salary. The data appear that 39 or 65% of total respondents
have a monthly salary of P10, 000.00 and below. Eight (8) or 13% of them have P11,
000.00 to P20, 000.00 per month while 10 or 17% of them have P21, 000.00 to P30,
000.00 per month. Three (3) or 5% of them have P31, 000.00 to P40, 000.00 per month
while none of them who have a monthly salary of P41, 000.00 and above.
Table 5
Frequency and Percentage Distribution of the Respondents’ Monthly Salary
Monthly Salary Frequency Percentage
P 10, 000.00 and below 39 65%
P 11, 000.00 – P 20, 000.00 8 13%
P 21, 000.00 – P 30, 000.00 10 17%
P 31, 000.00 – P 40, 000.00 3 5%
P 41, 000.00 and above 0 0%
Total 60 100%
This table above shows that most of the respondents have a monthly salary of
P10, 000.00 and below while only few of them had a salary of P31, 000.00 to P40,
000.00 per month and none of them had a monthly salary of P41, 000.0 and above.
Women who had delay in their marriage are rewarded with better career paths and
higher wages. As the most of the respondents of the study have only received a monthly
income in the amount of Ten Thousand (P10, 000.00) pesos. It indicates that delaying
marriage is beneficial for women to look further for a high income job. Consequently,
93
they may find marriage less beneficial to enhance their financial condition and thus forgo
marriage. Thus, the result appeared that most of the respondents received a monthly
salary in the amount of P10, 000.00 pesos.
F. Length of Service
according to their length of service. The data appear that 24 or 40% of total respondents
have rendered service for 2 years and below. Twenty two (22) or 37% of them were 3 to
7 years in service while 9 or 15% of them were 8 to 12 years in service and only 5 or 8%
of them were 13 years and above in service.
Table 6
Frequency and Percentage Distribution of the Respondents’ Service Length
Service Length Frequency Percentage
2 years and below 24 40%
3 – 7 years 22 37%
8 – 12 years 9 15%
13 years and above 5 8%
Total 60 100%
The table above shows that majority of the unmarried Meranaw women
employees in Mindanao State University – Main Campus, Marawi City had rendered for
2 years and below in service while few of them had rendered for 13 years and above in
service.
94
The length of service of the unmarried Meranaw women employees in the said
university were mostly two (2) years and below while only few of them had rendered
service above 2 years. This indicates that the number of respondents was declining as
they rendered more service in the said university. Relatively, the result showed that the
number of the respondents who rendered for 2 years and below was enough to derive for
the findings of the study.
Part II. The reasons of the respondents to remain as unmarried in terms of

personal, psychological, sociocultural, familial, and economical factor.
The following table below presents the weighted mean and percentage
distribution of respondents as to their responses on each item of various factors
associated with the singlehood. The five (5) identified factors are the personal,
psychological, sociocultural, familial, and economical factor. These said factors served as
the major categories and each of them contained with few subcategories. The
interpretations to every item was based on the weighted mean using the following legend.
A. Personal Factor
Table 7 presents the weighted mean and percentage distribution of respondents in
their responses on item 1 of personal factor associated with the singlehood. The said item
is a proposition “I have not met the ideal man who would qualify to be my husband” as
reason for being unmarried. The data show the weighted mean 2.32 which means as
“agreed”. It also appears that 35% of total respondents strongly agreed, 30% of them
were “undecided”, 18.3% of them agreed, 13.3% of them disagreed, and 3.3% of them
“strongly disagreed” on the said item.
Table 7
95
Percentage and Mean Rating of the Respondents’ Personal Factor
Associated with their Singlehood
Statement Indicator 1 2 3 4 5 Mean Interpretation
1. I have not met the ideal

man who would qualify 35% 18.3% 30% 13.3% 3.3% 2.32 Agreed
to be my husband.
2. I might be deprived of
freedom to pursue
education, work or travel 8.3% 28.3% 20% 31.7% 11.7% 3.10 Undecided
if I got married.
3. I love someone but we

are not yet ready to get 6.7% 15% 15% 28.3% 35% 3.70 Disagreed
married.
4. I had been discouraged

10% 20% 10% 31.7% 28.3% 3.48 Disagreed
with love or engagement.
5. I have never received a

6.7% 10% 15% 36.7% 31.7% 3.77 Disagreed
marriage proposal.
Legend:
1.00 – 1.79 ~ Strongly Agreed

1.80 – 2.59 ~ Agreed
2.60 – 3.39 ~ Undecided
3.40 – 4.19 ~ Disagreed
4.20 – 5.00 ~ Strongly Disagreed
This means that most of the respondents were affirmative and only few of them
were uncertain to the statement indicator that state “I have not met the ideal man who
would qualify to be my husband” as their personal reason for being unmarried. Besides,
the actual result of data revealed that the particular item is considered as a ground for
their singlehood. The data implies that the unmarried Meranaw women employees in
MSU – Marawi affirmed that their reason for being single was that they had not yet met
the ideal men who would qualify to be their husbands. They probably were looking for
96
the right men who were hard to find. Also, they seemed to be the women who had this
sort of personality which is “hard to please”.
In the study of Darringtong et al (2005), they found out that single adult women
had three (3) primary reasons for being unmarried and one of these reasons was external
circumstances particularly the reason that single woman had not yet met their right men.
In connection with the data gathered in this study, some respondents had viewed the ideal
man as “someone who is righteous and faithful in Islam”. Another respondent was
looking for a guy who is “religious, kind, and financially stable”. However, these
respondents had not met the men whom they wanted to have those above-mentioned
certain characteristics of ideal men for them.
Generally, every respondent has unique impressions toward the ideal man but
these are usually related to personal and socio-economic characteristics of a man such as
age, education, economic status, religion, and the likes. As the present study, it appeared
that most of the respondents affirmed that they had not yet met the ideal men and they
regarded it as a reason for their being unmarried. This particular finding of this study is in
accord with the study of Wongboonsin et al (2013) as they concluded that most of the
common reasons of women for being single was that they had not met the right men to be
their husbands.
The weighted mean and percentage distribution of respondent shows their
responses on item 2 of personal factor associated with the singlehood. The said item is a
proposition “I might be deprived of freedom to pursue education, work or travel if I got
married” as reason for being unmarried. The data show the weighted mean 3.10 which
97
means as “undecided”. It also appears that 31.7% of total respondents disagreed, 28.3%
of them agreed, 20% of them were undecided, 11.7% of them strongly disagreed, and
8.3% of them strongly agreed on the said item.
This means that most of the respondents were negative and only few of them were
uncertain to the item “I might be deprived of freedom to pursue education, work or travel
if I got married” as their personal reason for being unmarried. However, the actual result
of the data revealed that the particular item is undetermined whether it is a ground for
their singlehood or not.
The result implies that the unmarried Meranaw women employees in MSU –
Marawi were uncertain whether their personal reason for being unmarried is the thought
that they might be deprived of freedom to pursue education, work or travel if they got
married. Probably, some respondents were just concerned with their wills of their lives
and presumed marriage as restriction of their freedom to do what they want if they got
married. However, some did not regard marriage as an obstacle for their wills. It appears
that the view of the respondents about the deprivation of freedom to pursue education,
work or travel is neither reasonable nor unreasonable for their singlehood. Hereby, it
shows that this type of restriction of freedom at the time they have got married is not a
ground for singlehood.
According to the study of Darrington et al (2005) as they evaluated their
participants’ reasons for singlehood based on their personal goals, some of them reasoned
out that remaining unmarried is an opportunity for freedom. As well, some of his
respondents said that she did not feel ready for marriage because she wants to see the
98
world before she will be tied down. Likewise to the present study, some of the
respondents have said, “I want to finish first my current postgraduate level and travel to
other places before getting into married”. Another have said, “I want to enjoy my
freedom as a single before tying the knot”. The unmarried women today usually
expressed the idea that the marriage is a restriction of freedom.
Moreover, the study of Pan (2004) as she pointed out that singles are free to do
what they want without having to consider a spouse’s desires; they enjoy more autonomy
of their own life. However, the present data shows neither contrary nor concordant with
their findings because it appeared that many of the respondents of this study are unsettled
the deprivation of freedom to pursue education, work or travel if they got married as
whether a reason for prolonged marital postponement among Meranaw women
employees in MSU – Marawi or not.
The weighted mean and percentage distribution of respondents demonstrate their
proposition “I love someone but we are not yet ready to get married” as reason for being
unmarried. The data show the weighted mean 3.70 which means as disagreed. It also
appears that 35% of total respondents strongly disagreed, 28.3% of them disagreed, 15%
of them agreed, 15% of them were undecided, and 6.7% of them strongly agreed on the
said item.
uncertain to the item “I love someone but we are not yet ready to get married” as their
99
personal reason for being unmarried. As well as the actual result of data revealed that the
particular item is not considered as a ground for their singlehood.
Marawi did not admit that their reason for their singlehood was that they love someone
but they were not yet ready to get married. Likely, most of the respondents of this study
were not currently involved or they did not allow themselves into love relationship before
marriage as Islam has taught them. Thus, they did not regard it as their personal reason
for singlehood.
Normally, women are passive and never ask for the hand of the men. However, in
some instances, women give signals to men to encourage them to propose for marriage.
When a man proposes to a woman, she could accept or refuse the proposal (Manasra,
2003). Manasra (2003) further mentioned that it is common in Arab society to select a
bridegroom for the bride without asking for her consent. So, it will mean from the finding
of Manasra (2003) that love relationship will not usually exist before marriage. In line
with this, some of the respondents of this study had said, “I have not yet met my love” so
it would mean that though she was allowed to be in love relationship but she did not find
the guy to be love. In addition, some of them had said that she is “one-sided crush” and
another respondent had said that she is “a man-hater”. These views were likely entailed
that they are not currently engaged in love relationship.
Levine et al (1995) as indicated in the study of Balenti (2012) that in the United
States, 86% of the respondents reported that they would not marry without love.
However, the present finding of this study is not in accord with the cited data of Balenti
100
(2012) as ground for remaining as unmarried among the Meranaw women employees in
MSU - Marawi because most of them denied it.
The weighted mean and percentage distribution of respondents expresses their
proposition “I had been discouraged with love or engagement” as reason for being
unmarried. The data show the weighted means as 3.48 which means “disagreed”. It also
appeared that 31.7% of total respondents disagreed, 28.3% of them strongly disagreed,
20% of them agreed, 10% of them strongly agreed, and 10% of them undecided on the
said item.
uncertain to the item “I had been discouraged with love or engagement” as their personal
reason for being unmarried. As well, the actual result of data revealed that the particular
item is not considered as a ground for their singlehood.
Marawi opposed that their reason for being unmarried is that they had been discouraged
with love or engagement. Implicitly, most of the respondents of this study had neither
previously experienced nor disappointed with love relationship. Also, whether they were
previously going through with love relationship and it had failed but still, they did not
consider it as a ground for them to remain as single.
Pan (2004) found out in her study that some people who had been disappointed in
love and are fearful of trying again. Likewise to one of the respondents of this study who
have said, “I have been engaged for three (3) years ago but that was called off because of
101
conflicts between the two-sides of their families”. Probably she would mean that the said
engagement which failed to pursue contributed as reason for her singlehood. In relation
with some of the respondents of this study have said, “I have not yet met my love” and
some of them have also said that she is “a man-hater”, the previously-mentioned views of
the respondents likely entailed that they are not currently and/or they have already failed
in love relationship, however these notion does not act as cause for their singlehood.
Furthermore, Reed (1942) as cited by Balenti (2012), mentioned that personal
experiences of a woman such as disappointment in love is one of the social factors that a
woman drives to singleness. However, the present finding is not in accorded with her
view as one of the grounds that a woman remains unmarried because most of the
respondents of this study opposed it.
The weighted mean and percentage distribution of respondent presents their
proposition “I have never received a marriage proposal” as reason for singlehood. The
data show the weighted mean 3.77 which means as disagreed. It also appears that 36.7%
of total respondents disagreed, 31.7% of them strongly disagreed, 15% of them were
undecided, 10% of them agreed, and 6.7% of them strongly agreed on the said item.
uncertain to the item “I have never received a marriage proposal” as their personal reason
for being unmarried. Also, the actual result of data revealed that the particular item is not
considered as a ground for a women to remain unmarried.
102
The result implies that the respondents negated that their reason for being
unmarried is that they have never received a marriage proposal. Probably, there were
already men who have asked the respondents for marriage proposal but they refused or
unsettled the proposal. Yet, they did not consider it as their ground for being unmarried.
Manasra (2003) revealed in her study that some of her respondent have said that a
girl has moral or behavioral problems that deter men, which keep her unmarried. In
comparison with some of the respondents of the present study replied that “I am not the
one who will ask for the hand of the man or court him so as to incline with me”. This
would means that women in some instances is still waiting for a men to court her as
consequence, they will not receive a marriage proposal.
Some of the respondents of Manasra (2003) believed that they were not appealing
to men because they were not young, or people were thinking that they have rigid
conditions for acceptance. However, the present finding negated with the notion that the
respondents have never a received a marriage proposal as their reason to remain
unmarried because most of them opposed it.
The total weighted mean and percentage distribution of respondents expresses
their responses on above-mentioned personal factors associated with the singlehood. The
data show the mean 2.32 which means as “agreed” on statement indicator 1, the mean
3.10 which is interpreted as undecided on the item 2, mean 3.70 which is interpreted as
“disagreed” on item 3, mean 3.48 which interprets as “disagreed” on item 4, and mean
3.77 which is interpreted as “disagreed” on item 5. It appears that the overall mean is
3.27 which means as “undecided”.
103
This shows that most of the reasons in personal factor for singlehood is denied
while only one (1) is admitted and unsettled. Thus, all the items defined in the personal
factors, only one is regarded as a ground for singlehood. This particular reason for
singlehood is the notion of respondents that they have not met the ideal men who would
qualify to be their husbands. However, further information shows that personal factor is
unsettled whether it is one of the causes for being unmarried or not.
This implies that personal factor was undetermined whether it is one of the causes
for singlehood or not. Probably, the respondents had few reasons for being unmarried
pertaining with personal aspects of their lives. However, there was only one reason
affirmed as personal ground for being unmarried among the participants. This refers to
the respondents’ personal reason “I have not met the ideal man who would qualify to be
the husband”. Thus, the most reason of the respondents for being single was likely that
they were still waiting to meet their ideal men who would qualify to be their husbands.
In relation with the self as independent factor, it gives women the essential
qualities of being single such as personal integrity. Her life experiences and interaction
with others will affect her personality and perspective towards life. Single woman is
known to her personality on acting what she wants and base on her code of conduct. She
has the full power to choose whom she wanted to marry or if she want to marry or not
(Balenti, 2012). As Pan (2004) found that women just want to look for the kind of person
they could be really happy with and wait until they find the proper partner. However, for
some reasons, looking for love becomes a hard work to them. Women all felt that the
older they are, the more difficulties they would face to find the right partner.
104
After the surveyed data investigated, the personal factor was considered as neither
significant nor insignificant factor for the phenomenon of singlehood among Meranaw
women employees in MSU – Marawi. The data revealed that the only ground affirmed as
a component of the issue while most of them is denied. Yet, the entire result is unsettled
whether or not it is a ground of the participants to remain unmarried. Hence, it was
neither regarded as significant nor insignificant factor for singlehood.
B. Psychological Factor
Table 8 presents the weighted mean and percentage distribution of respondents as
their responses on item 1 of psychological factor associated with the singlehood. The said
item is a proposition “I fear the responsibilities and obligations of being a wife and a
mother”. The data show the weighted mean 3.13 which means as “agreed”. It also
appears that 25% of total respondents strongly disagreed, 21.7% of them disagreed,
21.7% of them agreed, 18.3% of them agreed, and 13.3% of them were undecided on the
said item.
Table 8
Percentage and Mean Rating of the Respondents’ Psychological Factor
1. I fear the
responsibilities and
18.3% 21.7% 13.3% 21.7% 25% 3.13 Undecided
obligations of being a
wife and a mother.
2. I am not yet ready to

33.3% 21.7% 18.3% 16.7% 10% 2.48 Agreed
get married.
3. I am satisfied with
my current status as a 25% 53.3% 15% 6.7% 0% 2.03 Agreed
single.
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Legend:

1.80 – 2.59 ~ Agreed
2.60 – 3.39 ~ Undecided
3.40 – 4.19 ~ Disagreed
The means that most of the respondents were negative and only few of them were
uncertain to the statement indicator that state, “I fear the responsibilities and obligations
of being a wife and a mother” as their psychological reason for being unmarried.
However, the actual result of data revealed that the particular item is undetermined
whether it is a ground for their singlehood or not.
Marawi were unsure whether their psychological reason for being unmarried is the
thought that they are afraid of the responsibilities and obligations of being a wife and a
mother. It seemed that some respondents were afraid with marriage because of the
responsibilities and obligations they would carry out if they got married. However, some
of them were not afraid to enter marriage despite there were many duties to perform at
married life. It appeared that the view of the respondents about the responsibilities and
obligations in marriage is neither reasonable nor unreasonable for their singlehood.
Hereby, it shows that this type of fear of marriage responsibilities is not regarded as
ground for singlehood.
According to Pan (2004) in her study, some people particularly in those from the
one-child family, they have been used to the dependency from parents, they were terrified
of possible difficulties and responsibilities that they could not conceive of the marriage.
106
Likewise in the present study some respondents have said, “entering marriage are often
not good” and she then added that she is “afraid of commitment”. Another respondent
had said, “I am not yet ready to get married because of the responsibilities and
obligations to my husband”. Also, some respondent had said, “I am not yet ready for the
responsibilities of taking care of the children”. These probably showed that they were
afraid to the consequences they will carry at the time they entered into marriage.
Likewise with one of the respondent have said, “I am not yet ready to be burdened with
bulk of responsibilities”.
This study also argues that despite the current findings of trend towards
preference for postponed marriage to permanent singlehood in most respondents, one
expect such a marriage postponement to finally turn into permanent singlehood if this
prevailing notion: not ready for the responsibility of raising a family and having children
remains to be viewed by the unmarried women (Wongboonsin et al, 2013). However, the
present data show that neither contrary nor concordant with their findings because it
appears that many of the respondents of this study unsettled the fear of marriage
responsibilities and obligations as whether it is a ground for their singlehood or not.
The weighted mean and percentage distribution of respondents show in their
responses on item 2 of psychological factor associated with the singlehood. The said item
is a proposition “I am not yet ready to get married”. The data show the weighted mean,
2.48 which means “agreed”. It also appears that 33.3% of total respondents strongly
agreed, 21.7% of them agreed, 18.3% of them were undecided, 16.7% of them disagreed,
and 10% of them strongly disagreed on the said item.
107
were neutral to the item “I am not yet ready to get married” as their psychological reason
for being unmarried. Besides, the actual result of data revealed that the particular item is
considered as a ground for their singlehood.
Marawi affirmed that their reason for being unmarried is that they are not yet ready to get
married. Most probably, they have their own reasons for delaying their marriage. This
could be personal, psychological, or any related factors, but still being unmarried at their
age is not commonly considered to justify that they were not ready to enter into marriage
because they have already attained the age of maturity and most likely the marriageable
age. This would also entail that marriage for them is not their priority at their certain age.
According to Pan (2004) in her study, she found that being single, however, is
seen as a temporary phase for them before they have enough resources for “a good life”.
Similarly, most of the respondents of this study have said that they are not ready for
marriage. Probably, they have different reasons why most of them kept on saying that
they are not ready to get married. As one of the respondent said, “I am not yet ready to be
burdened with bulk of responsibilities”. Another respondent said, “I am not yet ready
because I am still searching for a guy who is religious, kind, and financially stable”.
Anderson (1999) as cited by Manasra (2003), people always expect the woman to
be a wife and mother, which makes her dream all the time about marriage throughout her
teenage and university education years. Because marriage is an institution of society,
most women prepare themselves emotionally for the roles of wife and mother. Hence, the
108
present data shows concordance with the views of Pan and Anderson because it appears
that many of the respondents of this study admitted the unreadiness to take into marriage
as their reason for prolonged marital postponement.
The weighted mean and percentage distribution of respondent show in their
responses on item 3 of psychological factor associated with the singlehood. The said item
is a proposition “I am satisfied with my current status as a single”. The data show, the
weighted mean 2.03 which means “agreed”. It also appears that 53.3% of total
respondents agreed, 25% of them strongly agreed, 15% of them were undecided, 6.7% of
them disagreed, and 0% of them strongly disagreed on the said item.
were negative to the item “I am satisfied with my current status as a single” as their
psychological reason for being unmarried. Besides, the actual result of data reveal that
the particular item is considered as a ground for their singlehood.
Marawi admitted that their reason for being unmarried is that they are satisfied with their
current status as single. This means that the respondents have accepted and settled for
being unmarried at their present age. The respondents likely felt comfortable and
satisfied, maintained a decent living standard, and gained enhancements in self-esteem,
and neither they were psychologically and emotionally contented and happy. Thus, most
of them considered it as their reason for singlehood.
According to Darrington et al (2005), single people tend to be two kinds: those who
embrace the single lifestyle and those who, enjoy it thoroughly and those who are
109
unsatisfied with single life and blame their unmarried state on personal or situational
inadequacies. Similarly, Balenti (2012) has opined that women let time passes without
worrying of having their own family because they find singlehood a state of good life
where they are satisfied and contented of their status. There are many of the respondents
of the present study who said that they want to enjoy their life as being single. Like one
of the respondents has expressed, “I am very happy and contented with my current
status”.
Lewis and Borders (1995) as referred by Darrington et al (2005), they determined
that 47% of individuals were unsatisfied with their single state, while only 25% felt
satisfied with being single and 28% said they were neutral. However, Balenti (2012)
found that the respondents perceived that they were satisfied because they were able to
help their family. This is in accord with the present data because it appears that many of
the respondents of this study affirmed the satisfaction of being a single as their reason for
fulfillment.
The total weighted mean and percentage distribution of respondents show their
responses on above-mentioned psychological factors associated with the singlehood. The
data reveal in the mean, 3.13 which interprets as undecided on item 1, mean 2.48 which is
interpreted as “agreed” on item 2, and mean 2.03 which is interpreted as “agreed” on item
3. It appears that the overall mean is 2.55 which means as “agreed”.
This shows that most of the reasons in psychological aspect are admitted while
only one (1) is unsettled. Thus, all the items defined in the psychological factor, only two
(2) of them are regarded as a grounds for singlehood. This particular reason for
110
singlehood are the notions of the respondents that they are not yet ready to get married
and they are satisfied with their current status as single. Hence, further information
reveals that psychological factor is affirmed as one of the causes for being unmarried.
This implies that psychological factor was confirmed as one of the causes for
singlehood. Probably, the respondents have many reasons for being unmarried pertaining
with psychological aspects of their lives. Hence, there are two reasons affirmed as
psychological ground for being unmarried among the respondents. These refer to the
respondents’ psychological reason “I am not yet ready to get married” and “I am satisfied
with my current status as single”. Hence, the respondents are still preparing or they
seemed to be satisfied with their single current status which makes them to remain as
unmarried.
Adams (1916) as cited by Balenti (2012), defined other characteristic associated
to singleness particularly the psychological factor. According to Adams, psychological
factor is composed of a very strong sense of psychological self-sufficiency and personal
integrity, both of which are independent of external emotional confirmation and are not
realized through long-term exclusive emotional commitments to a specific individual,
whether a lover, wife, husband, or child. As self-theory states, the “self” that serves as a
main factor of one’s motives and decisions in life. Adams added that the choice to remain
single depends on a particular psychological motive power.
In addition, social scientists and psychologists have emphasized the strong
relationship between one’s self-concept and behavior (Manasra, 2003). Further she
pointed out that emotional and psychological factors were common reasons for remaining
111
single as reported by many of her participants. However, the negative feelings were not
necessarily caused by being single; rather they were outcomes of disappointments about
marrying and motherhood.
After the surveyed data investigated, the psychological factor considers it as
significant factor associated with the singlehood among Meranaw women employees in
Mindanao State University – Main Campus, Marawi City. The data revealed that two
items from the said reasons are affirmed as a components of the issue while only one is
unsettled. Furthermore, the entire result is regarded as one of the grounds of participants
to remain unmarried. Therefore, the psychological is viewed as significant factor for
singlehood among the respondents of this study.
C. Sociocultural Factor
Table 9 presents the weighted mean and percentage distribution of respondents in
their responses on the item 1 of sociocultural factor associated with the singlehood. The
said item is a proposition “My family prefers marriage within our own clan, community,
group or class”. The data that the weighted mean 2.46 means “agreed”. It also appears
that 40% of total respondents agreed, 21.7% of them strongly agreed, 16.7% of them
were undecided, 13.3% of them disagreed, and 8.3% of them strongly disagreed on the
said item.
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Table 9
Percentage and Mean Rating of the Respondents’ Sociocultural Factor
1. My family prefers
marriage within
our own clan, 21.7% 40% 16.7% 13.3% 8.3% 2.46 Agreed
community, group
or class.
2. My relatives have
a say in the
16.7% 50% 8.3% 18.3% 6.7% 2.48 Agreed
decision-making
in my family.
3. I do not have
freedom to choose
3.3% 13.3% 15% 38.3% 30% 3.78 Disagreed
who I want to be
my spouse.
4. My professional
career caused me
6.7%
to remain single. 15% 20% 33.3% 25% 3.55 Disagreed
5. My age bothered
me to take into 8.3% 16.7% 23.3% 30% 21.7% 3.40 Disagreed
marriage.
6. I refused to get
married with a
58.3% 16.7% 13.3% 6.7% 5% 1.83 Agreed
man who is
already married.
Legend:

1.80 – 2.59 ~ Agreed
2.60 – 3.39 ~ Undecided
3.40 – 4.19 ~ Disagreed
were uncertain to the item “My family prefers marriage within our own clan, community,
group or class” as their sociocultural reason for being unmarried. Besides, the actual
113
result of data revealed that the particular item is considered as a ground for their
singlehood.
Marawi affirmed that their reason for being unmarried is that their family prefers
marriage within their own clan, community, group or class. Most probably the
respondents with their culture preferred endogamous marriage. This would entail that
endogamous marriage helps them for the stability of the family and also all members are
familiar with one another including the couple who get married.
Social status is an essential criterion for searching a partner. The family position
in society determines their capability to lead the society, political, economic or religious
(Balenti, 2012). Thus, a woman who belongs to a prestigious family can only marry man
who matches her status in the society. Ethnic prejudice and endogamy are significant
cultural factors that affected marital decisions of some spinsters in this study. Ekiran
(2003) noted that most marriages are ethnically homogamous.
Some respondents reported that they would only marry if the man is living in the
same village or district. Ten (6.1%) of the respondents rejected marriage proposals that
came from men whom they do not know and who live in remote villages (Manasra,
2003). As one of the respondents of this study who said, “they are looking for someone
who lives in Marawi City as well”. In addition, the study of Ntoimo and Abanihe (2011)
concluded that some of the spinsters lost marriage opportunities because they wanted
men from their ethnic groups. Although many of them have changed their inclination due
to prolonged waiting, their preference for men of similar ethnic origin persists.
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Further Benokraitis (1996) as mentioned by Zadeh (2003) defined endogamy is a
custom that requires an individual to choose marriage partner from within their
community, tribe, nationality or racial, ethnic religious and social group or class. This is
in accordance with the present data because it appears that many of the respondents of
this study admitted the endogamous marriage as their reason for singlehood.
The weighted mean and percentage distribution of respondents demonstrates their
responses on item 2 of sociocultural factor associated with the singlehood. The said item
is a proposition, “My relatives have a say in the decision-making in my family”. The data
show in the weighted mean 2.48 which means as agreed. It also appears that 50% of total
respondents agreed, 18.3% of them disagreed, 16.7% of them strongly agreed, 8.3% of
them were undecided, and 6.7% of them strongly disagreed on the said item.
were uncertain to the item, “My relatives have a say in the decision-making in my
family” as their sociocultural reason for being unmarried. Besides, the actual result of
data revealed that the particular item is considered as a ground for their singlehood.
Marawi affirmed that their reason for being unmarried is that their relatives have a say in
the decision-making in their family. It seems that the unmarried women adapted
themselves to the reality of taking dependently on the decision of their relatives. Perhaps
the family of origin and relatives have strong ties and common interests as well as
visitation and sharing with the nuclear family. Thus, most of the respondents are still
unmarried.
115
Moreover, even though the nuclear family lives alone in its house and has its
separate income and expenses, its members still have very strong social relationships
with their relatives. Hence, most of the respondents in this study agreed that their
relatives have a say in the decision-making in their family.
In some instances, when the daughter has no father, the mother is not permitted to
marry off their daughters unless there are no male relatives close to the bride (Manasra,
2003). A trustworthy relative or family member could be very helpful in difficult times
and their availability means a lot to many of the respondents. Thus, Manasra (2003)
mentioned in her study that 4.91% of the participants have responded that the male
relatives were source of support (Manasra, 2003). This is in accordance with the present
data because it appears that many of the respondents of this study admitted the decision-
making in their family as their reason for prolonged marital postponement.
is a proposition, “I do not have freedom to choose who I want to be my spouse”. The data
shows the weighted mean 3.78 which means as disagreed. It also appears that 38.3% of
total respondents disagreed, 30% of them strongly disagreed, 15% of them undecided,
13.3% of them agreed, and 3.3% of them strongly agreed on the said item.
uncertain to the item “I do not have freedom to choose whom I want to be my spouse” as
their sociocultural reason for being unmarried. Besides, the actual result of data revealed
that the particular item is not considered as a ground for their singlehood.
116
Marawi denied that their reason for being unmarried is that that they do not have freedom
to choose whom they want to be their spouse. It likely means that the respondents have
the freedom to choose their husbands to be. Perhaps this could also be a reason why they
are still single. However, most of them do not consider it as their reason for singlehood.
According to Balenti (2012), one of the common factors that causes Muslim
Women remain single is the characteristics of respondents who perceived that it was
being free and having own decision in life. Likewise to some of the respondents of this
study who have said, “My family give me the right to choose whom I want to be my
husband”. Another respondents have said, “I refused the forced marriage especially when
the interest of her parents to allow the man was too shallow”.
In the study of Musleh et al (2003) as cited by Manasra (2003), 14.2% said that
selection of the husband is the girl's absolute right; and about 14% said that it is the
absolute right of the parents to select the future husband for their daughter. This study
shows that while the society agree about the girl's right to have a say in her future
husband, but it still does not perceive the woman as competent and efficient enough
to wholly decide who should be her husband (Manasra, 2003). Thus, the present data
show that most of the respondents of this study negated the women’s right to choose
whom they want to be their husband as reason for their singlehood.
The weighted mean and percentage distribution of respondents present their
is a proposition “My professional career caused me to remain single”. The data show the
117
weighted mean 3.55 which means as disagreed. It also appears that 33.3% of total
respondents disagreed, 25% of them strongly disagreed, 20% of them were undecided,
15% of them agreed, and 6.7% of them strongly agreed on the said item.
uncertain to the item “My professional career caused me to remain single” as their
sociocultural reason for being unmarried. Besides, the actual result of data revealed that
the particular item is not considered as a ground for their singlehood.
Marawi denied that their reason for being unmarried is that their professional career
caused them to remain single. The reluctance of women to get married is not only
because of their need for financial independence, they were also afraid of losing their
ambition and desire for a career, if she gets married before employment.
Consequently, they could find marriage less beneficial and forgo marriage. However,
most of them do not consider it as their reason for singlehood.
Accordingly, women’s college education is linked to strong career aspirations and
appears to clash with the role of a good wife and mother (Qian and Qian, 2014). One of
the respondents of this study who said, “Career-wise, I have been busy growing
professionally and I do not have time to think of marriage”. Relatively, women have
strong incentives to marry men who are financially stable, typically older and highly
educated (Raymo and Iwasawa, 2005). This suggests that women value economic
prospects in a potential mate, and that women with high earning potentials and career
118
aspirations could not find marriage beneficial, due to clashes between career and
family.
may expect such a marriage postponement to finally turn into permanent singlehood if
the prevailing notion single women would like to focus on career advancement
(Wongboonsin et al, 2013). According to Pan (2004) in her study, she found out that most
of her participants would transcend once on top of the job or established in their career
before settling down for marriage. However, the present finding of this study negated
their views because most of the respondents denied it as a reason or motivation for
singlehood.
is a proposition “My age bothered me to take into marriage”. The data show the weighted
mean 3.40 which means “disagreed”. It also appears that 30% of total respondents
disagreed, 23.3% of them were undecided, 21.7% of them strongly disagreed, 16.7% of
them agreed, and 8.3% of them strongly agreed on the said item.
uncertain to the item “My age bothered me to take into marriage” as their sociocultural
reason for being unmarried. Besides, the actual result of data revealed that the particular
119
Marawi denied that their reason for being unmarried is that their age bothered them to
take into marriage. It seems that respondents are not concerned with their age when it
comes to fulfilment of marriage despite they already attained the marriageable age.
Probably, their age might be unreasonable for them to remain as unmarried.
Age is one factor that defines marriage as an “ideal”. In the 2000 Census of
Population and Housing held by National Statistics Office – Philippine, the average age
at first marriage was 21 years old. Thus, when a Muslim woman reaches 30 she thought
to be in the “alarming age” (Balenti, 2012). In relation with the capacity to contract
marriage, the Code of Muslim Personal Laws substantially provides, any Muslim male at
least fifteen years of age and any Muslim female of the age of puberty or upwards and
not suffering from any impediment under the provisions of this Code may contract
marriage.
Thus the respondents have the capacity to contract marriage however they refused
to get married. Some respondents who said, “In my age, being a mother and a wife is not
yet the right time”. Some said, “I want to get married when I am already 27 years old”. It
seems that they made their decision at what age they will get into marriage.
In some societies, men do not value financial prospects in a potential spouse and
tend to look for younger women (Raymo and Iwasawa, 2005). Furthermore, Abdeen,
Qassiesi & Zahdeh (1999) as mentioned by Manasra (2003) concluded that 86% of their
respondents believed that delay of marriage for women occurs due to the age factor.
120
However, the present data show that most of the respondents of this study negated that
their ages a reason for remaining as unmarried.
is a proposition, “I refused to get married with a man who is already married”. The data
show the weighted mean 1.83 which means as agreed. It also appears that 58.3% of total
respondents strongly agreed, 16.7% of them agreed, 13.3% of them were undecided,
6.7% of them disagreed, and 5% of them strongly disagreed on the said item.
were negative to the item “I refused to get married with a man who is already married” as
their sociocultural reason for being unmarried. Thus, the actual results of data reveal that
the particular item is considered as a ground for their singlehood.
Marawi denied that their reason for being unmarried is that their refusal to get married
with a man who is already married. Polygyny decreased remarkably in the Meranaw
society, probably due to changes in social values, modernization, improved
education, and the sociopolitical conditions of the Filipino-Muslim country.
Consequently, most of them considered it as one of their reason for singlehood.
Polygamy was very common in the world in the past and is legal in many
countries today (Manasra, 2003). Also, it has been observed that about 20% of societies
are strictly monogamous (Zadeh, 2003). Some respondents of this study have said, “I had
a little trauma before about the polygamous nature of man”. Thus, Infante (1975)
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concluded concerning marriage that on the other groups in Mindanao, influenced by
Islamic customs, permit polygyny although the actual practice of it is limited to those
who can afford it.
Despite this day, polygyny continues to be practiced by some Muslims throughout
the Muslim world, though with less frequency than in earlier times (Philips and Jones,
2005). This is in accordance with the present data because it appears that many of the
respondents of this study admitted the refusal of polygyny as their reason for being
single.
The weighted means and percentage distribution of respondents show in their
responses on above-mentioned sociocultural factor associated with the singlehood. The
data shows the mean 2.46 which interprets agreed on the item 1, mean 2.48 which
interprets agreed on the item 2, mean 3.78 which interprets disagreed on item 3, mean
3.55 which interprets disagreed on item 4, and mean 3.40 which interprets disagreed on
item 5, and mean 1.83 which interprets agreed on item 6. It appears that the overall mean
is 2.92 which interprets as undecided.
This means that half of the reasons in sociocultural aspect were affirmative and
also half of them were negative. Thus, all the items defined in the sociocultural factor,
three (3) were regarded as grounds for singlehood. This particular reasons are the notions
of the respondents that their family prefers marriage within their own clan, community,
group, or class; their relatives have a say in the decision-making in their families; and
their refusal to get married with a man who is already married. Besides, further data show
122
that sociocultural factor was unsettled whether it is one of the causes for being unmarried
among the Meranaw women employees in MSU – Marawi or not.
This implies that sociocultural factor was undetermined whether it is one of the
causes for singlehood or not. Probably, the respondents have many reasons for being
unmarried pertaining with sociocultural aspects of their lives. However, there are only
three (3) reasons affirmed as sociocultural grounds for being unmarried among the
participants. These grounds refer to the respondents’ sociocultural reasons: preference of
endogamy; relative’s say in decision-making; and refusal of polygyny. Certain cultural
practices and beliefs are found to hinder women’s opportunity to marry at their own time
and on their own terms. Nevertheless, there were also respondents who were not much
affected by the sociocultural factor to remain unmarried. Thus, the entire result of data
revealed that the sociocultural factor is undetermined whether a ground for singlehood
among unmarried Meranaw women employees in MSU – Marawi or not.
The notion that deals with self cannot be perceived in a general sensitivity as self-
esteem development varies in different culture where he or she is belong. In the
remarkable study of Hazel and Shinobu (1991) in which reveals that people in different
cultures have strikingly different construal of the self, of others, and of the
interdependence of the two (Balenti, 2012). The cultural practices found to play
prominent roles in determining spinsterhood are physical attractiveness, normative
marriage processes, cultural stereotypes about women, ethnic prejudice and endogamy,
high bride wealth, and gender socialization (Ntoimo and Abanihe, 2011).
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According to Gordon (2003) as cited by Balenti (2012) on implications for
women on being single gives understanding that decision to marry or to remain single
varies from different cultural perspectives on marriage. In his review of cross-cultural
literature, it shows different views on marriage in which it affected the women’s choice
to marry or not. As one of the respondents have said, “culture is basically what hinders
me to get married”. This is indicative of the complexities that the current society is ridden
with. Since different cultures have different beliefs even beyond what is given in Islam.
After the surveyed data investigated, the sociocultural factor considers it as
neither significant nor insignificant factor the phenomenon of singlehood among
Meranaw women employees in MSU – Marawi. The data revealed that three (3) items are
affirmed as a components of the issue while the other three are denied. However, the
entire result is unsettled whether or not it is one of the ground of the participants to
remain unmarried. Therefore, it is neither be viewed as significant nor insignificant factor
for singlehood among the respondents.
D. Familial Factor
Table 10 introduces the weighted mean and percentage distribution of the
respondents as to their responses on item 1 of familial factor associated with the
singlehood. The said item is a proposition “They refused man for his certain socio-
economic status”. The data reveal that the weighted mean 2.93 means “agreed”. In
addition, it appears that 36.7% of total respondents agreed, 23.3% of them disagreed,
16.7% of them were undecided, 13.3% of them strongly disagreed, and 10% of them
strongly agreed on the said item.
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Table 10
Percentage and Mean Rating of the Respondents’ Familial Factor
1. They refused man for his

certain socio-economic 10% 36.7% 16.7% 23.3% 13.3% 2.93 Undecided
status.
2. They opposed man for his

23.3% 35% 18.3% 18.3% 5% 2.46 Agreed
certain affairs discovered.
3. The bad reputation of my

family or relative impeded 1.7% 5% 13.3% 38.3% 41.7% 4.13 Disagreed
me to get into marriage.
4. I cannot leave in a
separate household away
8.3% 26.7% 23.3% 20% 21.7% 3.11 Undecided
from my parents or
siblings.
5. I have financial obligation

to my family that hindered 13.3% 13.3% 6.7% 43.3% 23.3% 3.50 Disagreed
me to enter into marriage.
6. They do not put pressure

28.3% 43.3% 6.7% 15% 6.7% 2.28 Agreed
on me to get married.
Legend:

1.80 – 2.59 ~ Agreed
2.60 – 3.39 ~ Undecided
3.40 – 4.19 ~ Disagreed
were uncertain to the item “They refused man for his certain socio-economic status” as
their familial reason for being unmarried. However, the actual result of data revealed that
the particular item is undetermined whether it is a ground for their singlehood or not.
125
Marawi were unsure whether their familial reason for being unmarried is their family’s
refusal of man for his certain socio-economic status. This interest of parents who have
their daughters to find a husband with the best possible socioeconomic status would
probably cause them to remain unmarried. However, the said notion is neither reasonable
nor unreasonable for their singlehood.
Zadeh (2003) mentioned in his study that parents when selecting the mate for
their daughters show great interest in the education and profession of the future son-in-
law. Many families bargain on their daughters and refuse marriage proposals because
they want their employed daughters to support the family financially (Manasra, 2003).
Otherwise, they will choose educated and financially well-established men who are
preferred more for them than those who do not have good jobs. As some respondent have
said, “my family are looking for someone who is professional like me”. Some respondent
have also said, “I want my parents to choose a man that is suited for me and I could also
say alike”. This seems that financial stability of the perspective spouse helps parents to
feel secure about the future of their daughters and give them the satisfaction that their
children will lead a happy life.
Gordon (2003) as opined by Balenti (2012) said that in the culture of Muslim in
the Philippines, mostly parents are the one who are looking for a partner for her daughter.
They set standards for marriage. The family values on marriage which are determined by
socio-economic, education, and family background of proposing man (Balenti, 2012).
Though the present data showed that many of the respondents of this study admitted the
family’s refusal of man for his certain socio-economic status as reason for singlehood,
126
however the actual result appeared that it is neither contrary nor concordant with
previous-mentioned findings.
responses on item 2 of familial factor associated with the singlehood. The said item is a
proposition “They opposed man for his certain affairs discovered”. The data show in the
weighted mean 2.46 which means “agreed”. It also appears that 35% of total respondents
agreed, 23.3% of them strongly agreed, 18.3% of them were undecided, 18.3% of them
disagreed, and 5% of them strongly disagreed on the said item.
were uncertain to the item “They opposed man for his certain affairs discovered” as their
familial reason for being unmarried. Thus, the actual result of data revealed that the
particular item is considered as a ground for their singlehood.
Marawi affirmed that their reason for being unmarried is that their family’s opposition of
man for his certain affairs discovered. Probably, this such parent’s decision is usually
made to preserve the reputation and honor of the girl and the family. Consequently,
unmarried women guard themselves and restrict their friendships and home leaving
to preserve their reputation. Thus, most of them consider it as their reason for
singlehood.
Four (2.45%) respondents of Manasra (2003) believed that Palestinian families
usually oppose marriage after love affairs that were discovered and became known to the
public. Similar with this study, one respondent has said, “my family declined the man
127
that I love”. This could mean that her family is against with love relationship occurred
with them that contributed to the girl to remain unmarried.
Al-Khalili (1977) as mentioned by Manasra (2003) observed that 38 % of the men
he studied, accepted killing the girl if she had a love affair with a man. The present data
show concordance with their findings because it appears that many of the respondents of
this study admitted the family’s opposition of man for his certain affairs discovered as
their reason for singlehood.
proposition “The bad reputation of my family or relative impeded me to get into
marriage”. The data show in their weighted mean 4.13 which means “disagreed”. It also
appears that 41.7% of total respondents strongly disagreed, 38.3% of them disagreed,
13.3% of them were undecided, 5% of them agreed, and 1.7% of them strongly agreed on
the said item.
affirmative to the item “The bad reputation of my family or relative” as their familial
reason for being unmarried. Thus, the actual result of data revealed that the particular
Marawi affirmed that their reason for being unmarried is that the bad reputation of their
family or relative. The bad reputation of the family or relative of the women brings a role
128
in decreasing the chance of marriage. However, most of respondents did not consider it as
Manasra (2003) has found out that 52% of the total respondents believed that bad
relationships with relatives decrease women's chances of marriage (Manasra, 2003). As
the respondents of this study have said “I have been engaged three (3) years ago but that
was called off because of conflicts between the two-sides of their families”. Also, some
participants of Manasra (2003) have said that their brother’s sabotage of attempted
marriage in order to control inheritance of land or money and their relatives'
attempts to ruin potential chances of marriage due to interfamilial conflicts. However,
the respondents of the present study showed that they were few who affirmed it as reason
for their singlehood.
About 78% did not think that the socio-economic status of the family of the girl
plays a role in decreasing the chance for marriage (Abdeen, Qassiesi, and Zahdeh, 1999).
The present data show contrary with their findings because it appears that many of the
respondents of this study negated the bad reputation of their family or relative as their
reason for singlehood.
proposition, “I cannot leave in a separate household away from my parents or siblings”.
The data show the weighted mean 3.11 which means “undecided”. It also appears that
26.7% of total respondents agreed, 23.3% of them were undecided, 21.7% of them
129
strongly disagreed, 20% of them disagreed, and 8.3% of them strongly agreed on the said
item.
uncertain to the item, “I cannot leave in a separate household away from my parents or
siblings” as their familial reason for being unmarried. However, the actual result of data
revealed that the particular item is undetermined whether it is a ground for their
singlehood or not.
Marawi were undetermined whether their familial reason for being unmarried is that they
cannot leave in a separate household away from their parents or siblings. This reason that
affects women to remain unmarried occurred when the daughter is needed to look after
her old or sick parents or young siblings. This was especially true for girls who were the
oldest or the youngest among their siblings. However, the said notion is neither
reasonable nor unreasonable for respondents’ singlehood.
Oftentimes, the sister becomes obligated to sacrifice her happiness for the welfare
of her family, whether she likes it or not. People bring children to preserve the future as
they take care of their parents during aging and illness (Manasra, 2003). Such respondent
of Balenti (2012) who takes care of her mother though she is educated and qualified to a
good job. Yet she chooses to stay at home and take care of her old mother. Relatively,
few respondents of this study have viewed this as their responsibility alone. As some
respondents have said, “My priority is my family” and also some have said, “family
130
first”. This could mean that they want to render their service first to their parents before
anything else.
Jones (2010) as cited by Wongboonsin et al (2013), argued that women tend to
prefer taking care to their elderly parents. This is despite the fact that there are only 7.7%
of the 1254 in the survey mentioning that there were “very attached to parents and family,
does not want leave to have a separate household”. Likewise the study of Sader (1996) as
pointed out by Manasra (2003) that in some families, a girl may compulsorily remain
unmarried because there is no one to take care of her old parents, after the other siblings
are married. However, the present data show that it is neither contrary nor concordant
with their findings because it appeared that the actual result is undetermined women who
cannot able to leave in a separate household as whether a reason for singlehood among
respondents or not.
The weighted mean and percentage distribution of respondents present as to their
proposition “I have financial obligation to my family that hindered me to enter into
marriage”. The data show in the weighted mean 3.50 which means “disagreed”. It also
appears that 43.3% of total respondents disagreed, 23.3% of them strongly disagreed,
13.3% of them strongly agreed, 13.3% of them agreed, and 6.7% of them were undecided
on the said item.
uncertain to the item, “I have financial obligation to my family” as their familial reason
131
for being unmarried. Thus, the actual result of data revealed that the particular item is not
The result implies that the unmarried Meranaw women employees in Mindanao
State University – Marawi did not admit that their reason for their singlehood is that they
have financial obligation to their family. Single woman who has greater ability to support
her family and has undefined sympathy to her family give greater responsibility and
attachment to the family and as a result she will let herself to be unmarried. However, this
cannot be considered comprehensive because it happens rare and not to the majority.
Hence, most of respondents of the present study did not consider it as reasonable for their
singlehood.
Another important reason for women remaining unmarried is due to the economic
situations of their families. Seventeen (10.43%) of the respondents believed that coming
from a poor family means that the girl might be obliged to work to support her family,
which in turn delays her marriage or removes the possibility totally (Manasra, 2003).
One respondent of the present study said, “I had to prioritize my family as a
breadwinner”. Some have said, “I wanted to help my parents as I got a job” and there is
one respondent who said, “I want to support my family financially because I am a single-
parent family”. One can see that responsibilities in the family vary depending on the
social and economic situation of the family. Family responsibility cannot go along at
some point with individual aspirations. An individual could lose some chances she can be
able to have if she were not fully committed with family responsibilities (Balenti, 2012).
132
At the familial level, the economic conditions for the girl or her family
were mentioned by 16% of the respondents as factors leading to remaining single.
When the girl's family is poor and she is the breadwinner, she willingly refuses to
marry to continue this obligation (Manasra, 2003). However, the present finding
negated with the notion that they have financial obligation to their family that caused
them to remain unmarried because most of the respondents of this study opposed it.
proposition “They do not put pressure on me to get married”. The data show in the
weighted mean 2.28 which means “agreed”. It also appears that 43.3% of total
respondents agreed, 28.3% of them strongly agreed, 15% of them disagreed, 6.7% of
them strongly disagreed, and 6.7% of them were undecided on the said item.
were uncertain to the item “They do not put pressure on me to get married.” as their
familial reason for being unmarried. Thus, the actual result of data revealed that the
particular item is considered as a ground for their singlehood.
Marawi admitted that their reason for being unmarried is that their parents do not put
pressure on them to get married. It is one of the parent’s responsibilities to engage their
daughter into marriage as soon as they attained the marriageable age. Usually, parents are
also the ones who are looking for a partner for her daughter. However, most of the
respondents in this study do not feel pressure from their parents. Probably, parents were
133
satisfied or preferred their daughter to stay unmarried. Thus, most of them consider it as
Darrington et al (2005) mentioned in their study that families greatly influenced
participants’ views of marriage and singlehood. If families expressed positive views
about being single, then the participants tended to be more positive about their single
status as well. Like in the present study, 71.6% admitted that they did not feel pressure
from their parents to get married. Thus, they remain unmarried at their certain age.
the prevailing notion of the right match remains to function and links with this notion that
the family accepts that the respondent is single and puts no pressure on getting married
(Wongboonsin et al, 2013). Hence, the present data show concordance with the views of
Darrington et al (2005) and Wongboonsin et al (2013) because it appears that many of the
respondents of this study admitted the less pressure on them to get married as a reason for
prolonged marital postponement.
The total weighted mean and percentage distribution of respondents is shown in
their responses on above-mentioned familial factor associated with the singlehood. The
data shows the mean 2.93 which interprets undecided on the item 1, mean 2.46 which
interprets agreed on the item 2, mean 4.13 which interprets disagreed on item 3, mean
3.11 which interprets undecided on item 4, mean 3.50 which interprets disagreed on item
134
5, and mean 2.28 which interprets agreed on item 6. It appears that the overall mean is
3.07 which interprets as undecided.
This means that two (2) of the reasons in familial aspect were affirmative, another
two reasons were negative and also two of them are undecided. Thus, all the items
defined in the familial factor, two of them regarded as a grounds for singlehood. This
particular reasons are the notions of the respondents that the family’s opposition of man
for his certain affairs discovered; and the women’s family do not put pressure on them to
get married. Besides, further information shows that familial factor was unsettled whether
it is one of the causes for being unmarried among the Meranaw women employees in
MSU – Marawi or not.
This implies that the familial factor was undetermined whether it is one of the
causes for singlehood or not. Probably, the respondents have many reasons for being
unmarried pertaining with their familial aspects of their lives. However, there are only
two reasons affirmed as familial grounds for their being unmarried among the
participants. These grounds refer to the respondents’ reasons that the family’s opposition
of man for his certain affairs discovered and less pressure on them as a single women to
get married. In some instances, the daughter becomes obligated to sacrifice her happiness
for the welfare of her family, whether she likes it or not. However, the entire result of the
data reveal that the familial factor is undetermined whether it is a ground for singlehood
among the unmarried Meranaw women employees in Mindanao State University – Main
Campus, Marawi City or not.
135
Pimentel (2000) as cited by Qian and Qian (2014) has concluded that although
nowadays parents seldom exert absolute control over their children’s marriage, they
continue to play a big role in their children’s mate choices. Parents attempt to ensure that
their children meet, and marry the “right person”. Their influence is twofold. Indirectly,
they socialize their children about gender roles and mate choices well before their
children are ready for marriage (Riley, 1994). Directly, they often disapprove their
children’s inclinations to form nontraditional marriages, in which the wife is older than
the husband or the husband has less schooling than the wife. Likewise, some respondents
of the present study considered the family as one of the factors for their singlehood.
Many families bargain on their daughters and refuse marriage proposals because
they want their employed daughters to support the family financially (Manasra, 2003).
One can see that responsibilities in the family varies depending on the social and
economic situation of the family. Thus, family responsibility cannot go along at some
point with individual aspirations. An individual may lose some chances she can be able to
have if she were not fully committed with family responsibilities (Balenti, 2012).
In other words, these criteria are coming from “others”. It is the family who
establishes qualifications of a man best to marry. Most of the time, they are the one who
decide for marriage regardless if the woman agree or disagree on it. Once the guy did not
qualify to what the woman’s family wants, he will be rejected for marriage (Balenti,
2012). On the other hand, about 78% did not think that the socio-economic status of the
family of the girl also plays a role in decreasing the chance of their daughter for marriage
(Abdeen, Qassiesi, and Zahdeh, 1999).
136
the Philippines, mostly parents are the one who are looking for a partner for their
daughter. They set standards for marriage. The family values on marriage are determined
by socio-economic, education, and family background of proposing man. However, the
present data shows contrary with the views of Gordon (2003) as cited by Balenti (2012)
because it appeared that many of the respondents of this study admitted that there was
less pressure on the respondents to get married.
E. Economical Factor
Table 11 presents the weighted mean and percentage distribution of respondents
in their responses on item 1 of economical factor associated with the singlehood. The said
item is a proposition “I am in poor financial condition that lessened my chances to get
married”. The data show the weighted mean 3.90 which means “disagreed”. It also
appears that 41.7% of total respondents strongly disagreed, 26.7% of them disagreed,
16.7% of them were undecided, 10% of them agreed, and 5% of them strongly agreed on
the said item.
Table 11
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Percentage and Mean Rating of the Respondents’ Economical Factor
1. I am in poor
financial condition
that lessened my 5% 10% 16.7% 26.7% 41.7% 3.90 Disagreed
chances to get
married.
2. I am in rich
financial condition
that caused
hindrance with me 1.7% 11.7% 26.7% 36.7% 23.3% 3.68 Disagreed
to take into
marriage.
3. My dower is big
which prevented me 3.3% 18.3% 28.3% 35% 15% 3.40 Disagreed
to get married.
4. I have not find a

man who could
21.7% 13.3% 11.7% 50% 3.3% 3.00 Undecided
raise or equal my
livelihood.
5. I wanted to secure a
separate house
20% 23.3% 25% 18.3% 13.3% 2.81 Undecided
before getting
married.
Legend:

1.80 – 2.59 ~ Agreed
2.60 – 3.39 ~ Undecided
3.40 – 4.19 ~ Disagreed
affirmative to the item “I am in poor financial condition” as their economical reason for
being unmarried. Thus, the actual result of data revealed that the particular item is not
138
Marawi denied that their reason for their singlehood is that their poor financial condition.
The poor economic situation of the family of the girl plays an important role in
delaying their marriage. It is because there were some families who bargain on their
daughters and refuse marriage proposals because they want their employed daughters to
support the family financially. However, most of them did not consider it as their reason
for singlehood.
At the familial level, the economic conditions for the girl or her family
were mentioned by 16% of the respondents as factors leading to remaining single.
When the girl's family is poor and she is the breadwinner, she willingly refuses to
marry to continue this obligation (Manasra, 2003). One of the respondents of this study
said, “I support my parents, sister, brother, and indirectly, my married sister whose
husband does not earn enough” and she added that “if I were to get married, it would
have to be my husband’s call to understand my situation. Thus, economic situation of
the family of the girl plays an important role in delaying their marriage.
Seventeen (17) or 10.43% of the respondents believed that coming from a poor
family means that the girl might be obliged to work to support her family, which
in turn delays her marriage or removes the possibility totally (Manasra, 2003). Many
families bargain on their daughters and refuse marriage proposals because they want their
employed daughters to support the family financially. Nevertheless, the present data
show contrary with the views of Manasra (2003) because it appeared that most of the
respondents of this study denied the poor financial condition as a reason for singlehood
among Meranaw women employees in MSU – Marawi.
139
The weighted mean and percentage distribution of respondents is shown in their
responses on item 2 of economical factor associated with the singlehood. The said item is
a proposition “I am in rich financial condition that caused hindrance with me to take into
marriage”. The data show the weighted mean 3.68 which means as disagreed. It also
appears that 36.7% of total respondents disagreed, 26.7% of them were undecided, 23.3%
of them strongly disagreed, 11.7% of them agreed, and 1.7% of them strongly agreed on
the said item.
affirmative to the item, “I am in rich financial condition” as their economical reason for
being unmarried. Thus, the actual result of data revealed that the particular item is not
Marawi denied that their reason for their singlehood is that their poor financial condition.
The rich economic situation of the family of the girl plays an important role in
delaying their marriage. However, most of them did not consider it as their reason for
singlehood.
Previous studies show that increasing economic opportunities and independence
for women lead to reduced desirability of marriage, especially for women of economic
means who have less economic need for a spouse (Ntoimo and Abanihe, 2011).
Similarly, Mensch et al (2005) concluded that one reason that cost may not often figure in
analyses of women’s age at marriage is that the groom’s family bears the greater financial
140
burden of marriage in most wealthy family. As one of the respondents of this study said,
“Since I belong to a well-off clan, people think that my family requires a big dower”.
Moreover, when the girl's family is wealthy they may turn down marriage
proposals for their daughter unless the man is a close relative. Wealthy families may fear
loss of their property and wealth if their daughters select an unrelated man (Manasra,
2003). Yet, the present data show contrary with the views of Ntoimo and Abanihe (2011),
Mensch et al (2005), and Manasra (2003) because it appears that many of the respondents
of this study denied the rich financial condition as a reason for singlehood.
a proposition, “my dower is big which prevented me to get married”. The data show the
weighted mean 3.40 which means as disagreed. It also appears that 35% of total
respondents disagreed, 28.3% of them were undecided, 18.3% of them agreed, 15% of
them strongly disagreed, and 3.3% of them strongly agreed on the said item.
affirmative to the item “My dower is big” as their economical reason for being
unmarried. Thus, the actual result of data revealed that the particular item is not
Marawi denied that their reason for their singlehood is that their dower is big which
prevented them to get married. Bride wealth, presentations of materials and cash to
parents and kinsmen of a woman as part of marriage rites, is also found to be a
141
determinant of singlehood, especially if the bride wealth is high. However, most of them
did not consider it as their reason for singlehood.
Economic decline and increasing acceptance of exogamy increases the likelihood
for men to select spouses from communities with relatively lower bride wealth (Ntoimo
and Abanihe, 2011). However, many families prefer related marriage because the
dowry in this case is less than that for a woman from outside the clan (Shukri, 1981;
Al-Shoumali, 1992). As 21.6% of total respondents of the present study conceived that
their big dower prevented them to get married.
Abdeen, Qassiesi & Zahdeh (1999) as mentioned by Manasra (2003), they
concluded that 86% of their respondents believed that delay of marriage for women
occurs due to the high expenses of marriage. Considerable research, however, focuses on
providing reasons for the increase, in the second half of the twentieth century, in the
prevalence and monetary value of dowry payments in South Asia (Mensch et al 2005).
However, the present data shows contrary with the previous-mentioned views of
researchers because it appears that many of the respondents of this study denied the big
dower as a reason for singlehood.
a proposition, “I have not found a man who could raise or equal my livelihood”. The data
show the weighted mean 3.00 which means as undecided. It also appears that 50% of
total respondents disagreed, 21.7% of them strongly agreed, 13.3% of them agreed,
11.7% of them were undecided, and 3.3% of them strongly disagreed on the said item.
142
uncertain to the item “I have not found a man who could raise or equal my livelihood” as
their economical reason for being unmarried. However, the actual result of data revealed
that the particular item is undetermined whether it is a ground for their singlehood or not.
Marawi were unsure whether their economical reason for being unmarried is the notion
that they have not found a man who could raise or equal their livelihood. Some unmarried
women marry if they will increase their utility with marriage. Consequently, women in
acquiring financial stability, will search longer for an appropriate mate which delays
marriage formation. However, most of them did not consider it as their reason for
singlehood. Thus, the said notion is neither reasonable nor unreasonable for the
respondents’ singlehood.
Qian and Qian (2014) reveals in their study that highly educated women with
strong earnings potentials are unwilling to marry men with fewer economic
prospects than themselves. Individual choice is based on Becker’s (1981) classic
economic theory of marriage: In marriage markets, an individual makes rational choice
and marries only if the utility from marriage exceeds the utility from remaining single.
As one of the respondents of this study who have said, “I am not yet ready to get married
because what if the man who desired to be my husband is not responsible enough like to
give my needs and to our future family”.
Economic empowerment is also found to affect the mate selection
preference of individual subjects; it raises their desiderata for an ideal partner. Women
143
who are economically empowered, or who seek economic empowerment, are
reluctant to enter into marriage with men who will not be equal or higher contributors to
family economic resources (Ntoimo and Abanihe, 2011). However, the present data show
that it is neither contrary nor concordant with their findings because it appears that the
actual result is unsettled with regards to a woman looking for a man who could raise or
equal their livelihood as whether a reason for singlehood among respondents or not.
a proposition “I wanted to secure a separate house before getting married”. The data
show the weighted mean 2.81 which means as undecided. It also appears that 25% of
total respondents were undecided, 23.3% of them agreed, 20% of them strongly agreed,
18.3% of them disagreed, and 13.3% of them strongly disagreed on the said item.
were uncertain to the item, “I wanted to secure a separate house before getting married”
as their economical reason for being unmarried. However, the actual result of data
revealed that the particular item is undetermined whether it is a ground for their
singlehood or not.
Marawi were unsure whether their economical reason for being unmarried is that they
wanted to secure a separate house before getting married. Looking for a guy who can
assure the girl to live in separate house is probably hindered women to get married. As
some women request certain features in the man or in his economic status such as
144
a man who lives in a separate house from his family of origin before getting married.
However, the said notion is neither reasonable nor unreasonable for respondents’
singlehood.
One category of social reasons was related to acquire belongings through
marriage. Ninety (90) or 55.22% of the respondents believed that marriage gives the
women a chance to build a family of their own and to have their own house
where they can live independently and freely, Manasra (2003). Perhaps, the idea is the
same with some respondent of this study because 43.3% admitted that they wanted to
secure a separate house before getting married.
Independence in living and decisions was reported as an advantage by 30
(18.41%) respondents. These respondents wanted to have their own houses where
they would feel in control and have full authority over their lives (Manasra,2003).
Though the present data show that many of the respondents of this study admitted that a
woman who wanted to secure a separate house before getting married as reason for
singlehood, however the actual result appears that it is neither contrary nor concordant
with previous-mentioned findings.
The total weighted mean and percentage distribution of respondents is shown is
their responses on above-mentioned economical factor associated with the singlehood.
The data show that the mean 3.90 interpreted as disagreed on the item 1, mean 3.68
which is interpreted as disagreed on the item 2, mean 3.40 interpreted as disagreed on
item 3, mean 3.00 which is interpreted as undecided on item 4, and mean 2.81 interpreted
145
as undecided on item 5. It appears that the overall mean is 3.36 which interpreted as
undecided.
This shows that none of the reasons in familial aspect is affirmed while three (3)
reasons are denied and two of them are unsettled. Thus, all the items defined in the
familial factor, none of them regarded as a grounds for singlehood. However, further
information shows that economical factor is unsettled whether it is one of the causes for
being unmarried or not.
This implies that economical factor was undetermined whether it is one of the
causes for singlehood or not. Probably, the respondents have few reasons for being
unmarried pertaining with economical aspects of their lives. Also, there is no reason
affirmed as economical grounds for being unmarried among the participants. Generally,
the economic situation of the family of the girl plays an important role in delaying their
marriage. However, the entire result of data revealed that the economical factor is
unsettled whether it is a ground for singlehood among unmarried Meranaw women
employees in MSU – Marawi or not.
Loughran and Zissimopoulos (2004) studied whether women who delay marriage
are rewarded with better career paths and higher wages. The evidence reported here
indicates that delaying marriage is beneficial for women. Using panel data methods that
exploit longitudinal variation in wages and marriage timing, it is estimated that delaying
marriage increases hourly wages of women by nearly four percent for each year they
delay of marriage.
146
Nevertheless, increases in economic independence of women make sex-role
specialization within marriage less advantageous (Becker, 1981). Compared with less-
educated women, highly educated women possess more market-oriented human capital
and have higher earning potential. Consequently, they could find marriage less beneficial
and thus forgo marriage. Empirical evidence for this argument is strong in societies
where segregated gender roles make it difficult for women to balance work and family
(Raymo, 2003).
As Pan (2004) in her study, she found that in her survey that none of people was likely to
choose economic benefits as an advantage of being partnered, since all of them have
well-paid decent jobs. They just want to look for the kind of person they could be really
happy with and wait until they find the proper partner. However, for some reasons,
looking for love becomes a hard work to them. Women all felt that the older they are the
more difficulties they would confront to find the right mate. Hence, the entire result is
unsettled whether or not it is one of the grounds of the participants to remain as an
unmarried. So, it neither be viewed as significant nor insignificant factor for singlehood.
Part III. The Common Reasons of the Respondents for Being Single.
An unstructured self-made questionnaire was used to draw from the respondents
their common reasons for staying single. This question had major factors and few
categories. Various factors emerged from the data of the answers of the above question.
These included the personal factor; psychological factor; sociocultural factor, familial
factor; economical factor; and other reasons for singlehood among unmarried Meranaw
women employees in Mindanao State University – Main Campus, Marawi City.
147
Table 12 presents the frequency and percentage distribution of respondents as to
their common reasons for their singlehood. It shows that the personal factor has 19 or
32% of total respondents, psychological factor 17 or 28% of them, sociocultural factor 5
or 8% of them, familial factor 10 or 17 % of them, economical factor 3 or 5% of them,
and lastly the other factor 6 or 10% of them.
148
Table 12
Frequency and Percentage Distribution of the Respondents’ Common Reasons for Singlehood
Factors Categories Frequency Percentage
Personal Factor 19 32%
1 I have not met the ideal man who would qualify to be my husband. 10 17%
2 I am still enjoying my freedom without a partner. 5 8%
3 I had been discouraged with love or engagement. 2 3%
4 I have never received a marriage proposal. 1 2%
5 I choose to remain unmarried or I refused to get married. 1 2%
Psychological
Factor 17 28%
1 I am not yet ready to get married. 8 13%
2 I am satisfied with my current status as a single. 5 8%
3 I fear the responsibilities and obligations of being a married. 4 7%
Sociocultural
Factor 5 8%
1 My age bothered me to take into marriage. 2 3%
2 My professional career is my priority. 2 3%
3 I still have sisters who are not yet married. 1 2%
Familial Factors 10 17%
1 I have financial obligation to my family. 7 12%
2 They refused man for his certain socio-economic status. 2 3%
3 My family declined the man that I love. 1 2%
Economical Factor 3 5%
1 I have not find a man who could raise or equal my livelihood. 2 3%
2 I am in rich financial condition that caused hindrance with me to take into 1 2%

marriage.
Other 6 10%
1 Qadar, Destiny or Fate. 4 7%
2 I leave everything to Allah’s will. 2 3%
Total 60 100%
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The data show that 19 or 32% of total respondents are caused by personal factor.
This is most frequently reported reason for being unmarried at their age of 20s. This is
concerning or affecting the private life and personality of the respondents. As ten (10) or
17% of total respondents have said “I have not met the ideal man who would qualify to
be my husband”. Five (5) or 8% of them have mentioned that “I am still enjoying my
freedom without a partner”. Another 2 or 3% of them had been discouraged with love or
engagement that caused them to remain unmarried. Remarkably, there was one (1) or 2%
of the respondents who have said that “I have never received a marriage proposal” and
one (1) or 2% of them have just said “I refused to get married”.
The second factor was that of Meranaw women remain unmarried are due to the
psychological factor. It is one of the most frequently reported reason for being unmarried.
This is regarding the mental or emotional as opposed to physical in nature of the
respondents. The data show 17 or 28% of total respondents are caused by the said factor.
Most of them, 8 or 13% have commonly reasoned out that “I am not yet ready to get
married”. However, 5 or 8% of them have expressed that “I am satisfied with my current
status as a single”. Relatively, 4 or 7% of them have mentioned “I fear the responsibilities
and obligations of being a married”.
Another factor was that Meranaw women remain unmarried are due to
sociocultural factors. This reported reason for being unmarried was relating to both social
and cultural matters of the respondents. The data show that 5 or 8% of total respondents
are caused by this factor. Most of them 2 or 3% have commonly mentioned that “my age
bothered me to take into marriage”. Similarly, 2 or 3% of them have said that “my
150
professional career is my priority”. However, there was 1 or 2% of them had said “I still
have sisters who are not yet married”.
The fourth category was that of Meranaw women remain unmarried are due to the
familial factor. This reported reason for being unmarried was relating to or having the
characteristics of a family of the respondents. The data show 10 or 17% of total
respondents are caused by this factor. Most of them 7 or 12% have commonly said that “I
have financial obligation to my family”. In addition, there were 2 or 3% of them who
have said that “They refused man for his certain socio-economic status”. Also, there was
only one (1) or 2% of them had said that “my family declined the man that I love”.
Another factor was that Meranaw women remain unmarried are due to the
economical factor. This reported reason for being unmarried was relating to a financial
condition of the respondents. The data show that 3 or 5% of total respondents are caused
by this factor. Many of them 2 or 3% have commonly said that “I have not find a man
who could raise or equal my livelihood” and only one (1) or 2% of them have mentioned
that “I am in rich financial condition that caused hindrance with me to take into
marriage”.
Nevertheless, there are some other reasons not related to the abovementioned
categories. This equates as the spiritual factor because it concerned with sacred matters or
religion. As most of the respondents 4 or 7% have answered “Qadarullah” which means
destiny or fate. Similarly, 2 or 3% of them have said that “I leave everything to Allah’s
will”.
151
This shows that most of the unmarried Meranaw women employees have personal
reasons for singlehood. Meanwhile, only few of them have grounds for being unmarried
because of their financial condition.
The result implies that the common factor of the unmarried Meranaw women for
being unmarried is regarded as personal reason. This is concerning or affecting the
private life and personality of the respondents. Most of the respondents referred to the
proposition, “I have not met the ideal man to be my husband” as their common reason for
singlehood. This means that the right men they are looking for is rare or hard to find. In
addition, women at their age might establish criteria and standards for themselves to
determine their “right men” they wanted to be married. Consequently, they become
choosy and meticulous in choosing their partners.
Following the common reason or personal factor for singlehood is the
psychological factor. The respondents referred to this factor particularly their reason, “I
am not yet ready to get married”. This implies that despite the respondents already
attained the marriageable age or the age of maturity, they are still waiting or preparing
themselves to enter into marriage. According to Wongboonsin et al (2013), despite the
current findings of trend towards preference for postponed marriage to permanent
singlehood in most respondents under the quantitative and qualitative investigation, one
the prevailing notion of the right match remains to function and link with this notion:
“not ready for marriage”.
152
Based on the finding of this study, the said notion is anchored to the personal
factor as the common component associated with the singlehood. The personal reason
mostly refers to the respondents’ view that “the ideal man to be the husband have not yet
met”. Also, the data gathered in this study, some respondents have viewed the ideal man
as “someone who is righteous and faithful in Islam”. Another respondent is looking for a
guy who is “religious, kind, and financially stable”. This is probably related to the finding
of Balenti (2012) as she concluded that one of the common reasons that causes Muslim
Women to remain single is the characteristics of her respondents perceived and that was
being free or having own decision in life.
Generally, every respondent has a unique impressions toward the ideal man but
these are usually related to personal and socio-economic characteristics of a man such as
age, education, economic status, religion, and the likes. This particular finding of this
study is in accordance with the study of Wongboonsin et al (2013) as they concluded that
most of the common reasons of women for being single was that they have not met the
right man to be their husband. Consequently, looking for love becomes a hard work to
them. Women probably all felt that the older they are, the more difficulties they would
face to find the right mate.
Under sociocultural factor, Balenti (2012) has mentioned that social status is an
essential criterion for searching a partner. The family position in society determines their
capability to lead the society, may it political, economic or religious. Similarly, some of
the respondents of this study said that “I want to get married when I am already 27 years
old”. Another have said that “I need to finish my doctorate degree before getting
married”. However, there is unique reason such as “I have other sisters who have not yet
153
been married”. Remarkably, a woman who belongs to a prestigious family can only
marry man who matches her status in the society.
the Philippines, mostly parents are the one to look for a partner for her daughter. Usually,
they set standards in selecting a man to be the husband of their daughter. The family
values on marriage are determined by socio-economic, education, and family background
of proposing man (Balenti, 2012). As some of the respondents of the present study who
have said, “my parents refused man for his socio-economic status” and also some of them
have said, “my family declined the man that I love”. This can imply that family
responsibility cannot go along at some point with individual aspirations. As Balenti
(2012) has opined that an individual may lose some chances she can have to be able to
have if she were not fully committed with family responsibilities.
Similarly, the economic situations of women’s families can be an important
reason for them to remain unmarried. As most of the respondents of Manasra (2003)
believed that coming from a poor family means that the girl might be obliged to work
to support her family, which in turn delays her marriage or removes the possibility
totally. Likewise with some respondent of the present study have said, “I had to prioritize
my family as a breadwinner”. Another have also said, “I wanted to help my parents as I
got a job”. One can see that responsibilities in the family varies depend on the social and
economic situation of the family.
According to the Economic Theory of Becker (1973) which is also known as the
gains-to-trade or specialization model shows contrary to the present finding. The said
154
theory assumed that men and women marry if both of them increase their utility with
marriage. However, the present data revealed that out of 60 respondents, only 3 of them
have reasoned out about economical factors such as the notion, “I have not find a man
who could raise or equal or equal my livelihood” and certain financial condition of the
respondents that caused them to remain unmarried. Hence, the economic factor is not
commonly exists among the unmarried Meranaw women employees in MSU – Marawi as
reason for their singlehood. But it only showed that the personal and psychological
reasons are the common factor associated with the singlehood among the respondents.
Lastly, there are some reasons of the respondents of this study have just said that
“Qadarullah” which also means as destiny or fate, and likewise with other answers of the
respondents who have said that “it is my destiny” or “fate”. As well, there are two (2)
respondents have said that “I leave everything to Allah’s will”. These are all concerning
with sacred matters or religion which are vague because they have not mentioned how the
destiny interfered with their reason for being single. Thus, the researcher did not fully
consider these particular reasons as ground for singlehood.
From the above-mentioned factors, the common reason of the respondents are the
personal and psychological factor. As Manasra (2003) has mentioned that social scientists
and psychologists have emphasized the strong relationship between one’s self-concept
and behavior. Further she pointed out that emotional and psychological factors were
common reasons for remaining single as reported by many of her participants. This is in
accordance with the present findings where the two (2) factors such as personal and
psychological factor are the common factors associated with the singlehood among
unmarried Meranaw women employees in Mindanao State University – Main Campus,
155
Marawi City. These said factors commonly refer to the proposition, “I have not met the
ideal man who would qualify to be my husband” and also the notion, “I am not yet ready
to get married” respectively.
Part IV. The common recommended solutions of the respondents to reduce or avert
singlehood.
This part of the paper discusses the recommended solutions as suggested by the
respondent to reduce if not stopped. The following are the adopted common put forward
solutions by the respondents to reduce or avert singlehood:
Table 13
Frequency and Percentage Distribution of the Respondents’ Common
Recommended Solutions for Singlehood
Solution Items Frequency Percentage
To educate women on the utmost importance and 46 76.67%

essential of marriage in life
To regulate the essential requisites or conditions of 24 40%

marriage
To raise awareness among community members about the 36 60%

traditional practices and beliefs that will harm the
marriage
To regulate the amount of dower to the bride 20 33.33%
To undergo pre-marriage counselling 36 60%
To conduct short-term development programs such as 28 46.67%

seminars and workshops regarding marriage
To raise awareness among single women about the 22 36.67%

dangers of singlehood
To mandate sound persons (e.g. ulama, Shari’ah 20 33.33%

Counsellors and the like) by the authorities to aid person
who is needed and obliged to enter into marriage
To Islamize polygyny practices 6 10%
Other 2 3.33%
156
Table 13 presents the frequency and percentage distribution of the respondents
according to their recommended solutions for singlehood. The data show that 76.67% of
total respondents chose item 1, 40% of them, item 2, 60%, item 3, 33.33% item 4, 60%
item 5, 46.67% item 6, 36.67% the item 7, 33.33% for item 8, and 10% for item 9, and
3.33% of respondents choose the item 10.
This means that most of the respondents chose the item 1 while only few of them
selected the item 10 as their recommended solutions for singlehood. In addition, the other
common selected solutions were the item 3, item 5, and item 6.
The result implies that the common recommended solutions for singlehood
selected by the respondents are the following enumerated below in order:
1. To educate women on the utmost importance and essential of marriage in life;
2. To raise awareness among community members about the traditional practices
and beliefs that will harm the marriage;
3. To undergo pre-marriage counselling; and
4. To conduct short-term development programs such as seminars and
workshops regarding marriage.
This probably means that to educate women on the utmost importance and
essential of marriage in life will encourage them to enter into marriage. It further implies
that most women are not really aware about the essence of marriage as part of the natural
law. Another recommended solution is to raise awareness among community members
about the traditional practices and beliefs that will harm marriage. These probably
157
contrary with the teachings of Islam. Hence, this entails that Meranaw has traditions that
could not benefit the marriage but it actually harm it.
Furthermore, to undergo pre-marriage counselling is also one of the choice of the
respondents as recommended solution to help the women with regards to marriage. This
could imply from the said solution item that would promote the marriage through pre-
marriage counselling. This is actually very important because the success of marriage
will encourage the unmarried women to enter into marriage and the failure of it will also
lead them to keep off it and choose rather to remain unmarried.
Another recommended solution by the respondents is to conduct short-term
development programs such as seminars and workshops regarding marriage that will
contribute to the promotion of marriage. This likely to carry out all the above-mentioned
recommended solutions to advocate them much to the society at large. The programs can
be included the major themes such as singlehood, marriage, family, and other relevant
matters.
On the other hand, the other recommended solutions of the respondents is to be
aware of the obligations of entering the marriage life. This particular solution will include
the awareness of being a good wife and husband, their responsibilities and obligations
throughout the contract of their marriage. These said solutions can also be included to the
pre-marriage counselling, programs or seminars that will serve as beneficial to the
community especially to the unmarried women.
158
CHAPTER V
SUMMARY, FINDING, IMPLICATION, AND RECOMMENDATION
This chapter provides the summary of findings, implication, and recommendation.
The summary briefly recapitulated the whole thesis from the research problem to the
methodology. This part also included the major findings of the study, thereupon the
implications were drawn. Further recommendations derived from the implications which
are comprised of the various suggestions and advices addressed to the research
population for an intervention regarding to the phenomenon of singlehood.
Summary of Findings
This study aimed to determine the various factors associated with the singlehood
among Meranaw women employees in Mindanao State University – Main Campus,
Marawi City.
Specifically, the study sought answer to the following questions: 1. What is the
socio-economic profile of the respondents in terms of: Age; Educational attainment;
Employment; Appointment status; Monthly salary; and Service length? 2. What are the
reasons of the respondents to remain as an unmarried in terms of: Personal factor;
Psychological factor; Sociocultural factor; Familial factor; and Economical factor? 3.
What are the common reasons of the respondents for being as a single? 4. What are the
common recommended solutions of the respondents to reduce or avert the prevalence of
singlehood?
159
This research utilized descriptive and a self-made questionnaire as instrument to
gather the primary data of this study. The questionnaire is mostly structured and partly
unstructured type of questionnaire divided into five parts administered to the selected
sixty (60) respondents this academic year 2015 – 2016 through nonprobability sampling
particularly purposive sampling method. Frequency, percentage distribution, and
weighted mean are the statistical tools which were used to analyze and interpret the
gathered data.
Major Findings
Based on the analysis of the gathered data, the major findings of this study were
as follows:
1. The socio-economic profiles of the respondents were as follows:
1.1. Majority (35 or 58%) of the total respondents belonged to age group of 25 –
29 years old. This was followed by the ages of 30 – 34 years old comprised of
14 or 23% of them. For those in age group of 40 – 44 years old, there were 6
or 10% of them. Under the age group of 35 – 39 years, they were 3 or 5% of
total respondents. Only 1 or 2% of them belonged to age group of 45 – 49
years old and also 1 or 2% of them were in the age group of 50 to 65 years
old.
1.2. Most (34 or 57%) of total respondents were college degree holder. Some (21
or 35%) of them were master’s degree holder. Few (2 or 3%) of them were
doctorate degree holder while only 3 or 5% of them have other postgraduate
degree.
160
1.3. Many (27 or 45%) of total respondents were academic personnel. Some (20
or 33%) of them are semi-academic personnel while 13 or 22% of them are
non-academic personnel.
1.4. Majority (45 or 75%) of total respondents have contractual appointment.
Some (8 or 13%) of them have probationary appointment while only 7 or
12% of them have permanent appointment.
1.5. Most (39 or 65%) of total respondents have a monthly salary of P10, 000.00
and below. Some (8 or 13%) of them have P11, 000.00 to P20, 000.00 per
month while 10 or 17% of them have P21, 000.00 to P30, 000.00 per month.
Few (3 or 5%) of them have P31, 000.00 to P40, 000.00 per month while
none of them who have a monthly salary of P41, 000.00 and above.
1.6. Many (24 or 40%) of total respondents have rendered in service for 2 years
and below. Some (22 or 37%) of them were 3 to 7 years in service while 9 or
15% of them were 8 to 12 years in service and only 5 or 8% of them were 13
years and above in service.
2. The respondents revealed their responses on the following reasons for being
unmarried in terms of:
2.1. Personal factor (Over-all WM = 3.27, Undecided):
a. I have not met the ideal man who would qualify to be my husband (WM =
2.32, Agreed).
161
2.2. Psychological factor (Over-all WM = 2.55, Agreed):
a. I am not yet ready to get married (WM = 2.48, Agreed); and
b. I am satisfied with my current status as a single (WM = 2.03, Agreed).
2.3. Sociocultural factor (Over-all WM = 2.92, Undecided):
a. I refused to get married with a man who is already married (WM = 1.83,
Agreed);
b. My family prefers marriage within our own clan, community, group or
class (WM = 2.46, Agreed); and
c. My relatives have a say in the decision-making in my family (WM = 2.48,
Agreed).
2.4. Familial factor (Over-all WM = 3.07, Undecided):
a. They opposed man for his certain affairs discovered (WM = 2.46,
Agreed);
b. They do not put pressure on me to get married (WM = 2.28, Agreed).
2.5. Economical factor (Over-all WM = 3.36, Undecided).
3. The common reasons of the respondents for being single were the following:
3.1. Personal factor (19 or 32%):
a. I have not met the ideal man who would qualify to be my husband (10 or
17%);
162
b. I am still enjoying my freedom without a partner (5 or 8%);
c. I had been discouraged with love or engagement (2 or 3%);
d. I have never received a marriage proposal (1 or 2%); and
e. I choose to remain unmarried or I refused to get married (1 or 2%).
3.2. Psychological factor (17 or 28%):
a. I am not yet ready to get married (8 or 13%);
b. I am satisfied with my current status as a single (5 or 8%); and
c. I fear the responsibilities and obligations of being a married (4 or 7%).
4. The common recommended solutions of the respondents to reduce or avert the
prevalence of singlehood were the following:
4.1. To educate women on the utmost importance and essential of marriage in life
(76.67%);
4.2. To raise awareness among unmarried women about the dangers of singlehood
46.67%);
4.3. To undergo pre-marriage counselling (60%); and
4.4. To conduct short-term development programs like seminar and workshop
regarding marriage (46.67%).
163
Implication
Based on the findings of this study, the following can be deduced:
The study indicated that being single is desired by women especially so if they do
not have a stable job and high salary. This is expected because no person would want to
enter into marriage if they knew that marriage will not bring them the happiness and good
life they want in life.
As gleaned from the data that there are various factors to staying single such as
personal, familial, socio-cultural and psychological. At times these factor interplay with
the women which may lead for them to prepare singlehood without commitment in life
than commit to become a family person.
The most glaring reasons why women remained single can be classified into
personal and psychological particularly, that is because they had not met the “ideal mate”
and singlehood seems to give them satisfaction.
Thus, intervention must be given such as: educate women on the utmost
importance and essential of marriage in life, to raise awareness among community
members about the traditional practices and beliefs that will harm marriage, to undergo
pre-marriage counselling, and to conduct short-term development programs like seminar
and workshop regarding marriage. The general purpose of these recommended solutions
is to reduce or avert the preponderance of being remaining as an unmarried among
Meranaw women in the present society.
164
Recommendation
In the light of the findings and implications reached in this study, the following
recommendations are suggested:
1. Further research should include participants from other cultures to examine the
possibility that the extended social networks characteristic of these cultures will
help buffer the causes for singlehood found in the study.
2. The factors associated with the singlehood of unmarried Meranaw men employees
in Marawi City shall also be examined to determine its relationship with the
present study. Thus, future research may explore a correlational study expanding
the variables of this research like correlating the relationship of the socio-
economic profile of the unmarried women to the various factors given in the
present study. For example the living arrangement of unmarried women in their
homes may also be included as variable in the future study.
3. The interviews of parents may also be included in the future study which can
reveal their views towards singlehood for parents to be conscious on the status of
their family members who are single. Further research should study the
comparison between the married life and unmarried life emphasizing its
advantageous and disadvantageous between the two (2) states of life should be
conducted to serve as an “eye opener” to society.
4. Future researchers also should determine the experiences of unmarried women for
further discernment concerning singlehood. The investigation of the relationship
165
of remaining unmarried and its influence on women’s self-perception and mental
health status should include for further study.
5. There is also a need for mental health professionals like psychiatrist who are
qualified enough to deal with unmarried women's psychological and social
problems. Counseling services for women in general especially single women
who are close to the age of 30s should be institutionalized.
6. The single women must be advised to compromise some of those reasons for
singlehood and marry someone close to what may be considered an ideal spouse
because time is running by and it must be emphasized to them what Islam says
about time that “time is life and a waste of your time is a waste of your life”..
7. The Muslim woman must understands the teachings of her religion to have a wise
and correct standards when it comes to choosing a husband. That Islam teaches
women not to be so much concern herself with just good looks, high status, a
luxurious lifestyle or any of the other things that usually attract women.
8. The true ideal man must look into his level of religious commitment and his
attitude and behavior because these are the pillars of a successful marriage and the
best features of a husband. Islamic teaching indicates the importance of these
qualities in a potential husband as Islam obliges a woman to accept the proposal
of anyone who has these qualities lest widespread of discord and corruption in the
blessed society that somewhere and somehow the religion of Islam is established.
166
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172
APPENDIX A
(Letter Request)
Republic of the Philippines

MINDANAO STATE UNIVERSITY
Marawi City
King Faisal Center for Islamic, Arabic and Asian Studies
GRADUATE DEPARTMENT
October 2015
Dear Respondent,
Assalaamu ‘alaykum warahmatullahi wabarakaatuh.
I am a student of the College of King Faisal Center for Islamic, Arabic and Asian
Studies, Graduate Department in MSU, Marawi City. I am currently conducting my
Master’s Thesis entitled “Factors Associated with the Singlehood among Meranaw
Women Employees in MSU, Marawi City” in partial fulfilment of the requirements for
the degree of Master of Arts in Islamic Studies.
For the purpose of collecting data for this study, you have been selected to be a
respondent. I am asking for your precious time and effort to participate willingly in this
study by filling out honestly the attached questionnaire which evaluates the reasons for
your singlehood.
I assure you that all information that will be gathered from your responses will be
kept confidential and will be used only for research purposes. Your utmost cooperation
for the success of this study will be highly appreciated.
May peace and blessing be upon you. Thank you!
Respectfully yours,
Researcher
173
APPENDIX B
(Questionnaire)
FACTORS ASSOCIATED WITH THE SINGLEHOOD AMONG MERANAW

WOMEN EMPLOYEES IN MINDANAO STATE UNIVERSITY, MARAWI CITY
Part I. Socio-economic profile of the respondent.
Direction: Put a check ( ̷ ) mark to the given option that corresponds to your answer.
NOTE: Please, I am asking for your utmost cooperation. The success of this study will
depend mostly from your HONEST answers. In Shaa Allâh.
A. Age: D. Status of Appointment

( ) 25 – 29 years old ( ) Contractual Appointment
( ) 30 – 34 years old ( ) Probationary Appointment
( ) 35 – 39 years old ( ) Permanent Appointment
( ) 40 – 44 years old
( ) 45 – 49 years old E. Monthly Salary:
( ) 50 – 65 years old ( ) P 10, 000.00 and below

( ) P 11, 000.00 – P 20, 000.00
B. Highest Educational Attainment: ( ) P 21, 000.00 – P 30, 000.00
( ) College Degree ( ) P 31, 000.00 – P 40, 000.00
( ) Master’s Degree ( ) P 41, 000.00 and above
( ) Doctorate Degree
( ) Other Postgraduate Degree F. Length of Service:
( ) 2 years and below
C. Employment: ( ) 3 – 7 years
( ) Academic Personnel ( ) 8 – 12 years
( ) Semi-Academic Personnel ( ) 13 years and above
( ) Non-Academic Personnel
174
Part II. Factors associated with the singlehood.
Direction: Put a check ( ̷ ) mark inside the box of each item that corresponds to your
answer.
SA – Strongly Agree U – Undecided SD – Strongly Disagree

A – Agree D – Disagree
A. What are your reasons behind staying single or unmarried in terms of:
FACTORS TO SINGLEHOOD SA A U D SD
Personal Factors
a. I have not met the ideal man who would qualify to be my
husband.
b. I might be deprived of freedom to pursue education, work
or travel if I got married.
c. I love someone but we are not yet ready to get married.
d. I had been discouraged with love or engagement.
e. I have never received a marriage proposal.
Psychological Factors
a. I fear the responsibilities and obligations of being a wife
and a mother.
b. I am not yet ready to get married.

c. I am satisfied with my current status as a single.
Sociocultural Factors
a. My family prefers marriage within our own clan,
community, group or class.
b. My relatives have a say in the decision-making in my
family.
c. I do not have freedom to choose who I want to be my
spouse.
d. My professional career caused me to remain single.
e. My age bothered me to take into marriage.

f. I refused to get married with a man who is already
married.
- Next Page -
FACTORS TO SINGLEHOOD SA A U D SD
Familial Factors
a. They refused man for his certain socio-economic status.
b. They opposed man for his certain affairs discovered.

c. The bad reputation of my family or relative impeded me
to get into marriage.
d. I cannot leave in a separate household away from my
parents or siblings.
e. I have financial obligation to my family that hindered me
to enter into marriage.
f. They do not put pressure on me to get married.
Economical Factors
a. I am in poor financial condition that lessened my chances
to get married.
b. I am in rich financial condition that caused hindrance with
me to take into marriage.
c. My dower is big which prevented me to get married.
d. I have not find a man who could raise or equal my
livelihood.
e. I wanted to secure a separate house before getting
married.
B. What is your main reason for being single? Please give atleast one (1) specific
reason.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
176
Part III. Solutions for singlehood.
Direction: Put a check ( ̷ ) mark in the box to select atleast four (4) from the following
suggested solutions for singlehood.
 To educate women on the utmost importance and essential of marriage in life;
 To regulate the essential requisites or conditions of marriage;
 To raise awareness among community members about the traditional practices and
beliefs that will harm the marriage;
 To regulate the amount of dower to the bride;
 To undergo pre-marriage counselling;
 To conduct short-term development programs such as seminars and workshops

regarding marriage;
 To raise awareness among unmarried women about the dangers of singlehood;
 To mandate sound persons (e.g. ulama, Shari’ah Counsellors and the like) by the
authorities to aid person who is needed and obliged to enter into marriage;
 To Islamize polygyny practices; and
 Others. (please specify)
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
End.
Thank you! May Allâh bless our sustenance.
177
Residential Address: Gym-side, MSU, Marawi City

Home Address: Rayabalay, Mulondo, Lanao del Sur
Birthdate: June 17, 1990
Age: 25
E-mail Address: [email protected]
Cellphone: 0910-567-5994 / 0905-625-2341
EDUCATIONAL ATTAINMENTS
POST GRADUATE: Master of Arts in Islamic Studies (Muslim Law)

Mindanao State University Main Campus
Marawi City
2016
Diploma in Islamic Studies (Muslim Law)

Marawi City
2014
VOCATIONAL COURSE: Steno-typing

Mama Margaret Training Center
Our Lady of Lourdes Parish, Cebu City
2012
COLLEGE: Bachelor of Science Major in Biology

Marawi City
2010
SECONDARY: MSU - University Training Center

Bo. Green, Marawi City
2006
ELEMENTARY: Amai Pakpak Central Elementary School

Bo. Green, Marawi City
2002
178
ELIGIBILITIES
76.60% - 2014 Special Shari’ah Bar Examination given by Supreme Court of

the Philippines on January 19 - 26, 2014 at Supreme Court, Padre Faura St.,
Manila.
80.16% - Career Service Professional Examination given by Civil Service

Commission on May 22, 2011 at Liceo de Cagayan University – College Campus,
RM Pelaez Blvd., Carmen, Cagayan de Oro City.
WORK EXPERIENCES
Court Stenographer III Regional Trial Court, Branch 9, Lanao del Sur
Hall of Justice, Bangon, Marawi City
January 2013 to Present
Special Lecturer 14th Series Shari’ah Training Seminar

Social Hall, Provincial Capitol Complex,
Buadi Sacayo, Marawi City
December, 2014
ORGANIZATIONS
Court Stenographer of the Philippines (COSTRAPHIL)

Marawi City Chapter
Business Manager (2014 – Present)
Shari’ah Bar of the Philippines

Member (2014 – Present)
Integrated Shari’ah Bar of the Philippines (ISBP)

Marawi City Chapter
Mindanao State University – Alumni Association

179
SEMINAR AND TRAINING PROGRAMS
Special Lecturer, 14th Shari’ah Training Seminar awarded by National

Commission on Muslim Filipinos (NCMF), Regional Office, Lanao del Sur on
December 20, 2014 at Social Hall, Provincial Capitol Complex, Buadi Sacayo,
Marawi City.
The Continuing Relevance of International Humanitarian Law and Islamic

Law in the Modern World conducted by International Committee of the Red
Cross in cooperation with the King Faisal Center for Islamic, Arabic and Asian
Studies (KFCIAAS) on November 2, 2014 at Ayala Resort Hotel, MSU – Main
Campus, Marawi City.
Peace Forum on Bangsamoro Basic Law conducted by Bangsamoro Youth

Affairs in cooperation with the Integrated Shari’ah Bar of the Philippines, Muslim
Student Council, Inc., and Insan Brother Youth Movement on October 25, 2014 at
Da’wa Center, KFCIAAS, MSU – Main Campus, Marawi City.
Ranaw Professionals Assembly on the Bangsamoro conducted by Moro

Islamic Liberation Front (MILF) in coordination with the Ranaw Confederation
for Peace on September 28, 2014 at Buad Agri School, Islamic City of Marawi.
Know your Pleadings conducted by King Faisal Center for Islamic, Arabic and
Asian Studies (KFCIAAS) in cooperation with the Shari’ah Center of MSU -
Marawi City on May 8, 2014 at Mamitua Saber Research and Technology Center,
MSU – Main Campus, Marawi City.
Open Space Conversation and Consultation on Good Governance conducted

by Mindanao Civil Society Organization Platform for Peace (MCSOPP) in
cooperation with the Maranao People Development Center (MARADECA) Inc.
on March 25, 2014 at Noramis Convention Hall, Mapandi, Marawi City.
Postmodernist Research: Negotiating Roads Less Taken to Break New

Grounds conducted by Graduate School of MSU – Marawi City in cooperation
with the Graduate School Student Council on February 28, 2014 at IPDM
Convergence Hall, Mindanao State University, Marawi City.
Looking forward beyond the Comprehensive Agreement on the Bangsamoro

conducted by Gesellschaft fur Internationale Zusammenarbeit – CPS Lanao Peace
Partnership on February 22, 2014 at Hayfah Palace, Marawi City.
180
Harmonizing Philippine, Traditional and Islamic Laws conducted by Al-
Morshid Research and Da’wah Center, Inc. on October 6, 2013 at King Faisal
Center for Islamic, Arabic and Asian Studies, MSU – Main Campus, Marawi
City.
13th Series of Shari’ah Training Seminar conducted by National Commission

on Muslim Filipinos (NCMF) in cooperation with the Supreme Court of the
Philippines on November 11, 2012 to December 26, 2012 at SMD Foundation
Academy, Pangarungan Village, Marawi City.
Medical Transcription conducted by Mindanao State University–Iligan Institute

of Technology (MSU – IIT) in cooperation with the United States Academy
International Development (USAID) on August 22, 2011 to November 30, 2011
at MSU-IIT Center, Iligan City.
Distance Learning Program on the Rules of Conduct and Ethical Behavior in

the Civil Service conducted by Civil Service Commission issued on November
3, 2011 in Cagayan de Oro City.
181

Factors Associated With The Singlehood Among Meranaw Women Employees in Mind

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FACTORS ASSOCIATED WITH THE SINGLEHOOD AMONG

MERANAW WOMEN EMPLOYEES IN MINDANAO

Ome and Abeh

To my dearest brothers and sisters namely:

those women who were still single.

us from the torment of the Fire.

forms of helps which paved way to finish this study:

The former secretary of the College of KFCIAAS, Madame Hidaya B. Bangcola,

foremost companion who gave support on this piece of work;

The Chairwoman of Graduate Studies Department of the KFCIAAS as his adviser

suggestions that motivated him to complete this study;

To the Dean of Graduate School, Dr. Minombao Ramos-Mayo whose suggestions

inspired the researcher to produce a better research.

Appreciation is also due to the members of panel committee, Prof. Abdulcader M.

goodness in this world and to the Hereafter.

Bara-acal, Anshaber D. FACTORS ASSOCIATED WITH THE SINGLEHOOD

Adviser: Monara Hamiydah M. Maruhom, Ph.D.

I PROBLEM AND ITS SCOPE 1

II REVIEW OF RELATED LITERATURE 13

III RESEARCH METHODOLOGY 68

The Socio-Economic Profile of the Respondents 77

The Reasons of the Respondents to Remain as Unmarried 84

The Common Reasons of the Respondents for Being Single 136

The Common Recommended Solutions of the Respondents to

V SUMMARY, FINDING, IMPLICATION AND

Summary of Findings 148

Curriculum Vitae 167

1 Frequency and Percentage Distribution of the Respondents’

2 Frequency and Percentage Distribution of the Respondents’

3 Frequency and Percentage Distribution of the Respondents’

4 Frequency and Percentage Distribution of the Respondents’

5 Frequency and Percentage Distribution of the Respondents’

6 Frequency and Percentage Distribution of the Respondents’

7 Percentage and Mean Rating of the Respondents’ Personal

8 Percentage and Mean Rating of the Respondents’ Psychological

9 Percentage and Mean Rating of the Respondents’ Sociocultural

10 Percentage and Mean Rating of the Respondents’ Familial

11 Percentage and Mean Rating of the Respondents’ Economical

12 Frequency and Percentage Distribution of the Respondents’

13 Frequency and Percentage Distribution of the Respondents’

1 Schematic Diagram of the Conceptual Framework of the Study 7

2 Map of Mindanao State University – Main Campus, Marawi

3 Map of Mindanao State University – Main Campus, Marawi

Abbreviation Meaning Translation

SWT Subhanu Wa Ta’ala Be He (Allah) Glorified and

SAW Sallallahu ‘Alayhi Wasallam May the blessings and peace

AS ‘Alayhi Salam Peace be upon him

RA Radiyallahu ‘Anhu May Allah be pleased with

RHA Radiyallahu ‘Anha May Allah be pleased with

THE PROBLEM AND ITS SCOPE

The refusal of marriage is an increasingly observed phenomenon in the modern

society is not as strong as it used to be.

Marriage is a basic social institution sanctioning thereby sexual relations between

toward excessive and immoderate behavior in certain circumstances (Muhammad, 2000).

Further, it is a religious obligation as Prophet Muhammad (SAW) has said:

“Marriage is a part of my sunnah (divinely guided way of life). Whoever is

prevalence of unmarried women is confusing and a variety of reasons is attributed to its

when things eventually go wrong (Muhammad, 2000). Beforehand, Prophet Muhammad