The religion of Islam is not merely a set of rituals but a comprehensive way of life that prepares the believer for the Last Day. It calls upon individuals to see themselves as answerable for how they have lived, including how they conceive of God and how they conduct themselves in the world. In Islamic practice, prayer exemplifies this unity of the inner and outer life: Muslims are not encouraged to close their eyes in prayer but to keep them open, and they pray throughout the day, even in public spaces if necessary. Thus, the inner life is never separated from the outer; rather, the outer must reflect the truth of the inner. This principle demands that in every aspect of practical life—speech, conduct, and action—the believer must be deliberate, responsible, and mindful of divine accountability.
Allah, in His mercy, has made this responsibility not a burden but a harmony of duty and joy. Actions may be both enjoyable and responsible: food, for instance, serves the dual purpose of nutrition and pleasure. Likewise, the enjoyment of sexual intimacy carries with it the responsibility of marriage, which forms the foundation of family life. The family, in turn, links past and future generations and serves as a testing ground for the believer’s commitment to model a righteous life for others, ensuring that they too may stand safely answerable on the Day of Judgement. To abandon oneself heedlessly, as though Allah does not see both the inner and outer being, as though His will applies only in heaven and not on earth, is to join the ranks of the musrifīn—those who transgress and are condemned.
The modern world is undergoing profound transformations that have shaken the very core of human relationships, particularly within the institution of the family. Rapid technological progress, shifting gender roles, and evolving moral landscapes have introduced unprecedented challenges, leading to fragmentation and redefinition of this foundational social unit. The family is, in its essence, a shield of protection—a fortress in which each member supports the other. It embodies close kinship, mutual responsibility, affection, and a shared destiny. It is a living system of connected emotions and cooperative actions, where harmony nurtures human flourishing. When these bonds remain intact, the family serves as the nucleus of social stability; when they weaken, the fractures extend far beyond the household, disturbing the broader social fabric.
Familial disintegration is not merely a private misfortune; it is a profound societal ill. It often arises when parents fail—either together or individually—to fulfil their natural roles. This failure weakens intergenerational bonds, fosters emotional estrangement, and can ultimately lead to the collapse of familial unity. Such ruptures dismantle the structure upon which future generations depend.
A central driver of familial breakdown in the modern era has been the deliberate separation of sexual relations from procreation and responsibility. The widespread availability of contraceptives, the normalisation of abortion, and the cultural detachment of intimacy from its natural purpose—namely, the creation and nurturing of life—have undermined the very meaning of family. The relationship between man and woman, originally intended as a partnership in nurturing future generations, has been stripped of its sacred purpose and reduced to an arena of individual gratification. This distortion has been further fuelled by ideologies that portray such separation as a form of liberation, particularly for women. Yet rather than elevating their dignity, it has often commodified them, reducing their worth to physical allure and neglecting their profound role as mothers, nurturers, and moral anchors for generations to come. Women have been drawn, often forcefully, into a worldview that equates independence with detachment from familial bonds—a perception that has caused harm, hardship, and, in many cases, exploitation.
Since the mid-twentieth century, concentrated efforts have sought to encourage women to abandon their domestic roles in pursuit of economic independence. While their integration into the workforce has brought material benefits, it has also contributed to the diminishing value of motherhood and caregiving. Childbearing is increasingly perceived as a burden—resented, postponed, or even stigmatised. Many women who prioritise their families face social pressure to conform to prevailing economic and cultural expectations. This shift has disrupted the natural rhythm of family life. Children, during their formative years, are frequently placed in external care, deprived of the love and attention essential for their healthy development. The result is a generation raised amidst digital distractions and detached from parental guidance. As both parents work, their time and emotional investment in their children often diminishes, with games, electronic entertainment, and artificial diversions replacing meaningful engagement. This neglect fosters alienation, emotional emptiness, and behavioural instability among children, weakening their sense of belonging and eroding their willingness to share in family responsibilities and joys.
The effects of this neglect are profound and far-reaching. Children deprived of secure attachment often struggle with low self-esteem, heightened anxiety, poor concentration, and unstable emotions. Instead of developing strong moral character, they cultivate inner turmoil, excessive sensitivity, and social withdrawal. Some harbour resentment, envy, and an enduring sense of inadequacy, which, carried into adulthood, manifest as anger, alienation, and fractured relationships. Collectively, these struggles contribute to broader societal issues, including violence, mistrust, and the erosion of social cohesion.
The disarray afflicting the modern family is not solely social; it is deeply moral and spiritual. Modern civilisation, in many respects, has attempted to wage war against human nature and the divine wisdom that governs it. The Qur’ānic reminder:
“كلا إن الإنسان ليطغى، أن رآه استغنى، إن إلى ربك الرجعى”
“No! Indeed, man transgresses when he sees himself self-sufficient. Indeed, to your Lord is the return.”
offers a profound reflection on this predicament: human beings, deluded by a false sense of independence, overstep the natural bounds set by their Creator, only to find themselves in deeper turmoil.
Faith emerges as both diagnosis and remedy for this crisis. It restores the proper hierarchy of values, reminding men and women alike that their union is not a contest for dominance but a covenant of shared responsibility. It reaffirms the dignity of motherhood and fatherhood—not as relics of a bygone era but as vital callings essential for the survival and prosperity of civilisation. Through faith, the meaning of family is preserved, and the path towards a stable future is illuminated.
To navigate the chaos of the modern age with purpose, three principles are essential. First, sexuality must be reoriented towards its natural, life-giving function. This does not demand the denial of pleasure but its alignment with its ultimate purpose: the continuity and nurture of life. Second, societies must reassess policies and cultural trends that undermine the household. Economic structures should support—rather than penalise—families where one parent, often the mother, chooses to devote herself to caregiving. Third, spiritual and moral education must be revived to counter the corrosive ideologies of hyper-individualism and consumerism, which reduce relationships to transactions and children to afterthoughts.
Faith, family, and the future are inseparable threads in the fabric of civilisation. When faith is marginalised, the family weakens; when the family weakens, the future becomes fragile and uncertain. To secure a future that is harmonious, resilient, and imbued with enduring love, humanity must return to its natural principles—not in blind nostalgia, but in wise restoration. The family is not a relic of the past; it is the womb of the future. Only by honouring its sacred purpose can we build a civilisation worthy of its name.
Writer: Dr Mohammad Akram Nadwi
Oxford London UK
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