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The Concept of Family Well-Being from the Perspectives of Islam,
Western Thought and Malaysia Madani
*Kasimah Kamaruddin., Siti Fatimah Salleh., Nur Shazwani Ahmad Fadzli., Noorashikin Ahmad
Faculty of Contemporary Islamic Studies (FKI), University Sultan Zainal Abidin (UniSZA), Gong
Badak Campus, 21300 Kuala Nerus, Terengganu, MALAYSIA
*Corresponding Author
DOI:
https://dx.doi.org/10.47772/IJRISS.2025.910000084
Received: 02 October 2025; Accepted: 10 October 2025; Published: 05 October 2025
ABSTRACT
Family is the fundamental institution in shaping a prosperous society; however, it currently faces numerous
challenges. Statistics indicate a declining marriage rate, a rising number of divorces, and an alarming increase
in social crimes within the community. These issues necessitate a re-examination of the concept of family well-
being, which serves as the foundation for building a civilized and morally upright society. The primary objective
of this study is to identify and analyze the concept of family well-being from the perspectives of Islam, the West
and Malaysia Madani. This research adopts a qualitative approach using content analysis of both primary and
secondary sources. Content analysis is chosen as it allows the researcher to systematically identify and analyze
the concept of family well-being, in order to trace the similarities, differences, and points of integration among
the Islamic, Western, and Malaysia Madani perspectives. This study finds that the concept of family well-being
in Islam is the most comprehensive, as it is grounded in divine revelation and encompasses both worldly and
eternal well-being. Islam emphasizes that the foundation of well-being begins with faith, ṣaliḥ actions and good
character, supported by the preservation of the maqāṣid al-sharī‘ah—namely the protection of religion, life,
intellect, lineage, and property. In contrast, the Western perspective on well-being focuses more on psychological
well-being and self-actualization, while the Malaysia Madani framework emphasizes social policies and the
welfare of citizens. Both can be seen as complementary to the broader framework of family well-being.
Nevertheless, the Islamic paradigm remains central, as it integrates material, emotional, and social well-being
with divine blessings and the pursuit of Allah’s pleasure, thereby ensuring not only happiness in this world but
also lasting well-being in the Hereafter.
Keywords: Well-being, Family, Islam, West, Malaysia Madani
INTRODUCTION
The family is regarded as the most significant social institution in human life. Any discussion on family-related
issues is inherently relevant to all members of society, whether married or otherwise (Nurhafilah Musa, 2000).
Family well-being can be understood as a state in which the family experiences holistic happiness and
harmony—both physically and emotionally—founded upon love and affection (Zainutah Subhan, 2004).
Therefore, a well-functioning and harmonious family not only produces morally upright individuals, but also
contributes meaningfully to societal cohesion and national stability (Che Hasniza & Fatimah, 2011).
Figure 1.0: Family Well-Being Index (FWBI), 2019 & 2022
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Source: Malaysian Family Well-Being Index Report, 2019 & 2022
Based on Figure 1.0, family well-being is measured through the Malaysian Family Well-Being Index (FWBI),
which comprises nine key domains. The FWBI report indicates an overall score increase from 7.72 in 2019 to
7.93 in 2022, reflecting a positive trend in family well-being despite the country facing major challenges such
as the COVID-19 pandemic, inflation, and social changes. Domain-level analysis revealed that family
relationships scored the highest at 8.44, followed by religious roles and spiritual practices (8.25), and family
safety (7.86). These findings illustrate that the main strengths of Malaysian families continue to lie in emotional
bonds, communication, mutual support, and religious adherence, which serve as key protective factors during
times of crisis.
However, a significant weakness was identified in the family and information technology domain, which
recorded the lowest score of 6.82. This suggests that digital literacy among families remains low and they are
vulnerable to the negative effects of technology use. In addition, the family economic domain (7.67) and
economic participation domain (8.00) also remained at a moderate level, indicating that the cost of living, income
stability, and household debt continue to be major challenges. Overall, the increase in scores across nearly all
domains demonstrates that Malaysian families are experiencing improvements in well-being. However, greater
attention must be given to enhancing technological literacy within families, so that family well-being can be
strengthened in a balanced manner across spiritual, social and material dimensions.
Furthermore, according to the Malaysian Happiness Index (MURNInets) report as illustrated in Figure 2.0, the
overall level of happiness among Malaysians has shown an upward trend which is from 81.12% in 2019 to
88.84% in 2025.
Figure 2.0: Malaysian Happiness Index (MURNInets)
Source: Malaysian Urban Happiness Report 2025
However, this positive outlook does not necessarily reflect the actual situation within Malaysian society, as other
data such as persistently high divorce rates and crime levels suggest that family well-being remains fragile and
faces a range of serious challenges. According to Figure 3.0, the number of marriages in Malaysia from 2016 to
2023 generally remained around 200,000 per year, but experienced a sharp decline in 2020 due to the COVID-
19 pandemic, before rebounding in 2021 and 2022, and then declining again in 2023. Meanwhile, the number of
divorces remained around 50,000 cases between 2016 and 2018, increased in 2019, dropped during the pandemic
years 2020–2021, but surged significantly to over 60,000 in 2022, before slightly declining again in 2023. A
comparison of both trends reveals a narrowing gap between marriage and divorce rates, indicating that while
marriage rates have recovered post-pandemic, divorce rates have also risen sharply. Moreover, divorce has
adverse effects not only on the husband and wife, but also on the psychological well-being of children and
extended family members (Awang Nib Zuhairi Awang Ahmad et al., 2021). This reflects a lack of well-being
within the family unit.
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Figure 3.0: Number of Marriages and Divorces, 2016–2023
Source: Malaysia Marriage and Divorce Statistics, 2024
Additionally, the Malaysia Crime Index Statistics (2024) report indicates that the total number of criminal cases
remains high, with 52,974 cases in 2021, 50,813 cases in 2022, and 52,444 cases in 2023. This situation raises a
critical question: how is it possible that Malaysians appear increasingly “happy” at the macro level, while the
family institution becomes more fragile and crime rates continue to rise? This phenomenon clearly demonstrates
that the general happiness measured through national indices does not necessarily align with the true well-being
of families, as the latter involves more complex dimensions encompassing spiritual, emotional, social, and
psychological aspects.
RESEARCH METHODOLOGY
This study employs a qualitative approach using content analysis of various relevant written sources. Primary
sources consist of the Qur'an, Hadith, works of Islamic scholars, as well as official documents related to the
Malaysia Madani concept. Secondary sources include books, academic articles, and both international and local
reports discussing family well-being. Content analysis was selected as the method because it enables the
researcher to systematically identify and compare concepts of family well-being, tracing similarities, differences,
and points of integration between the Islamic, Western, and Malaysia Madani perspectives.
Concept Of Family Well-Being
To gain a deeper understanding of family well-being, this discussion examines the concept from three key
perspectives which are Islamic, Western, and Malaysia Madani with the aim of identifying points of similarity,
difference, and potential integration, in order to develop a more comprehensive understanding.
Concept of Family Well-Being in Islam
The Islamic concept of family well-being is fundamentally rooted in the Qur’an, Hadith, and ijtihad as its primary
sources. These sources not only provide a foundation for legal rulings but also offer a comprehensive framework
of values that ensure the well-being of the family unit (Awang Nib Zuhairi Awang Ahmad et al., 2023). Islam
emphasizes that true well-being in life must be built upon a foundation of faith and righteous action (Yūsuf al-
Qaraḍāwī, 1995).
In the Qur'an, there are various terms that refer to the concept of well-being in life and within the family. Among
them are: al-sa‘adah (happiness), al-falaḥ (success), al-fawz (victory), al-salm (safety), ladhdhah (pleasure),
mata‘ (comfort), ni‘mah (blessing), sakinah (tranquility), muṭmainnah (inner peace), aflaḥa (prosperity), amnu
(security), salam (peace), fariḥin (joy), yastabshir (glad tidings), su‘idu (those who are happy), and ḥayatan
ṭayyibah (a good life) (Hamzah Ya‘qub, 1980). As Allah SWT states:
0
50,000
100,000
150,000
200,000
250,000
2016 2017 2018 2019 2020 2021 2022 2023
Perkahwinan Perceraian
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Meaning: "Whoever does righteousness, whether male or female, while being a believer – We will surely grant
them a good life; and We will surely reward them according to the best of what they used to do."
(Surah al-Nahl, 16:97)
Al-Qurṭubī, in his work al-Jāmiʿ li Aḥkām al-Qur’ān (1964), compiled various scholarly interpretations of the
term ḥayatan ṭayyibah (a good life). Among these interpretations are: blessing in deeds, inner happiness, lawful
sustenance, the reward of Paradise, and others. This explanation is further supported by al-Saʿdī (2000), who
emphasized that a good life is manifested through inner peace and strength of faith, even in times of hardship.
In the context of family, this principle suggests that domestic well-being is not solely dependent on material
factors, but must be founded upon faith, righteous actions, and the value of blessing. This is in line with the
saying of Prophet Muhammad (peace be upon him):
(
Meaning: Narrated by Sa‘d ibn Abī Waqqāṣ (may Allah be pleased withhim): The Messenger of Allah (peace
and blessings be upon him) said:“Four things are part of happiness: a righteous wife, a spacious dwelling, a good
neighbor and a comfortable mount. And four things are part of misery: a bad neighbour, a bad wife, a cramped
home, and a troublesome mount.” (Reported by Ibn Ḥibbān, Kitāb al-Nikāḥ, Chapter: Mention of reports on
things that bring happiness to a person in this world, vol. 9, p. 340, ḥadīth no. 4032)
This hadith demonstrates that family well-being in Islam encompasses not only spiritual dimensions such as faith
and the righteousness of spouses but also physical and social elements, including a comfortable residence,
reliable transportation, and righteous neighbors. These factors are integral to fostering a holistic sense of well-
being within the family unit (Wan Mohd Yusuf Wan Chik et al., 2018). Conversely, negative influences such as
a spouse with poor character, inadequate or cramped living conditions, and harmful neighbors can significantly
undermine emotional well-being, lead to conflict, and ultimately disrupt domestic harmony. Furthermore, an
unhealthy family environment may contribute to the persistence of broader social issues within the community,
such as drug abuse (Farah Syazwah Mohd Ghazalli et al., 2018).
In addition, al-Ghazali (2003) views family well-being as a condition in which the family practices Islam in a
comprehensive manner, beginning with the fundamentals of religious obligations (fardu ‘ain) that emphasize the
aspects of creed (aqidah), worship (ibadah), and morality (akhlaq). Al-Zuhaylī (2000) also stresses that achieving
family well-being requires adherence to the shari‘ah as prescribed by Allah (SWT), as well as embodying the
moral character outlined in Islam. According to al-Zuhaylī, the ultimate aim of a prosperous family is to attain
happiness in this world and dignity in the Hereafter. In this regard, parents play a vital role in ensuring that the
aqidah, shari‘ah, and akhlaq of family members remain aligned with Islamic teachings. Parents are also
responsible for guiding, advising, and educating their children from an early age so that they develop a strong
foundation in faith, consistent religious practices, and commendable character (Siti Noor Farahin M. Fariddudin
et al., 2022).
Furthermore, Islam positions the higher objectives of Islamic law (maqāṣid al-sharī‘ah) as the primary
framework for safeguarding human welfare and ensuring family well-being. This framework is founded upon
five essential principles: protection of religion (ḥifẓ al-dīn), protection of life (ḥifẓ al-nafs), protection of intellect
(ḥifẓ al-‘aql), protection of lineage (ḥifẓ al-nasl) and protection of property (ḥifẓ al-māl). Any measure that
upholds these five foundations is considered a form of public benefit (maṣlaḥah), while anything that harms
them is deemed harm (mafsadah); thus, the prevention of mafsadah is also categorized as maṣlaḥah. Al-Ghazali
classifies the maqāṣid al-sharī‘ah into three levels: essential needs that must be preserved for the stability of
religion and worldly life, encompassing the five core elements (al-ḍarūriyyāt), important but non-essential needs
that serve to complement welfare (al-ḥājiyyāt) and supplementary needs that enhance quality of life, facilitate
ease, and uphold proper etiquette and social dealings (al-taḥsīniyyāt) (al-Ghazali, 2008).
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Based on the above explanation, well-being can be divided into two categories: worldly well-being and well-
being in the Hereafter. However, well-being in the Hereafter is regarded as the ultimate goal, as it is eternal and
perfect, whereas worldly well-being is temporary and subject to the trials and challenges of life. Therefore, Islam
emphasizes that worldly well-being should serve as a mean (wasīlah) to attain well-being in the Hereafter.
The Concept of Family Well-Being According to Western Perspectives
According to Western scholars, the concept of family well-being is abstract and difficult to measure (Shin &
Johnson, 1978). However, there are several terms that are often used in relation to family well-being. Western
scholars have outlined a number of characteristics associated with a happy family. Family well-being is not
measured solely through material means, but also includes emotional and psychological factors (A. Khawari &
Khawari, 1989).
A well-functioning family also encompasses strong emotional bonds, closeness among members, mutual
affection, cooperation, love, complementarity, and the ability to compensate for each other’s shortcomings
(Nuerbauer & Lank, 1998; Astrachan & McMillian, 2003). Western scholars use various terms to describe family
well-being, such as “happy family,” “family harmony,” and “wellness family.” All these terms convey a similar
meaning—namely, feelings of happiness, peace, and well-being among family members (Hamzah Ya‘qub,
1980).
Greek philosophers were among the earliest Western thinkers to explore the concept of well-being. Some of the
most renowned philosophers include Socrates (469 BC – 399 BC), Plato (427 BC – 347 BC), and Aristotle (384
BC – 322 BC) (Mursi, 2000). The philosophy of well-being according to Socrates can be understood through
his famous maxim: “Know thyself.” According to him, self-knowledge leads an individual to examine truth,
goodness, and personal happiness (Baryali Fetrat, 2020).
Plato, on the other hand, divided well-being into two categories: worldly well-being and ultimate well-being.
Worldly well-being is achieved when the rational soul (nafs al-‘aqilah) governs the irascible (ghadabiyyah) and
appetitive (shahwaniyyah) souls. Ultimate well-being, according to Plato, is only experienced at the moment of
death when the soul departs the body. However, this well-being cannot be attained if a person remains immersed
in impurity, desires, and ignorance (Mursi, 2000).
Aristotle proposed that well-being must meet five key conditions. First, physical health and functional senses.
Second, the attainment of wealth, children, power, and status. Third, success in one's career and personal
aspirations. Fourth, intellectual well-being, wisdom, and a correct belief system. And fifth, a good reputation
along with social acceptance and recognition from others (Mursi, 2000).
The concept of well-being according to Western scholars can also be examined through the perspectives of
Western psychologists. One of the most prominent psychologists who discussed this concept is Abraham
Maslow. He developed a theory that seeks to determine the factors contributing to an individual's well-being,
known as Maslow’s Hierarchy of Needs. Maslow identified five levels of human needs that influence an
individual's well-being: first, physiological needs; second, safety needs; third, the need for love and belonging;
fourth, the need for self-esteem; and fifth, the need for self-actualization (Ridzuan Masri et al., 2018).
The Concept of Family Well-Being in Malaysia Madani
The concept of Malaysia Madani emerged in response to the growing societal challenges and imbalances
affecting various aspects of life in Malaysia, including the economic, political, and social spheres. Malaysia
Madani is a slogan introduced by the 10th Prime Minister of Malaysia as an integrated and holistic initiative
aimed at shaping national policies and implementations to be more human-centric, continuously improved
through public consultation (musyawarah) and feedback (Ummi Munirah, 2023). The slogan "Developing a
Civil Malaysia (Malaysia Madani)", first introduced on 19 January 2023, encapsulates six core values:
Sustainability (M), Well-being (A), Innovation (D), Respect (A), Trust (N), and Compassion (I). These values
form the foundational framework and guiding philosophy of the Malaysia Madani concept, with each element
being interrelated and mutually reinforcing (Anwar, 2023).
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However, this study focuses specifically on well-being as a key element in the Malaysia Madani concept. The
word well-being often means balance especially a balanced life in all aspects. It is also linked to the Arabic word
al-falāḥ, which means success and happiness that comes from spiritual growth and obeying God's commands.
Creating well-being for the people must include good and sustainable values. It should not focus only on material
success, but also include spiritual and emotional needs. This kind of well-being is meant to be progressive and
inclusive, allowing all Malaysians to grow and succeed without harming others (Anwar Ibrahim, 2023).
The vision of a Prosperous Malaysia is to build a peaceful and balanced country that grows economically while
also strengthening spiritual values. It aims to uplift all Malaysians, no matter their religion, race, or background.
This vision includes everyone, without leaving anyone behind. Building national well-being is an ongoing
process that needs everyone’s ideas and support. Well-being here is seen as a result of combining sustainability,
creativity, respect, trust, and compassion (Anwar Ibrahim, 2023).
Any policy created must consider Malaysia’s rich diversity of religions and cultures. If done right, these well-
being-based policies can not only improve Malaysia’s achievement and performance, but also become an
example for other countries to follow (Anwar Ibrahim, 2023).
According to Malaysia Madani, well-being is rooted in efforts to build a balanced society in terms of economy,
social development, and education. The Malaysia Madani framework aims to create a prosperous nation through
sustainable and balanced economic growth, along with the strengthening of spiritual practices. At the same time,
it seeks to empower all Malaysians, regardless of religion, ethnicity or background (Anwar Ibrahim, 2023).
The Madani vision of well-being emphasizes an ethical economy by restoring public savings, reforming the tax
system, supporting small and medium enterprises (SMEs) and introducing pro-B40 initiatives such as toll and
PTPTN cancellations. From a legal perspective, new laws are introduced to protect workers, safeguard the
environment and uphold judicial independence. Institutions are strengthened through big data, the well-being
Index, and corporate involvement in social welfare. Education reforms include the Madani curriculum, a focus
on STEM (Science, Technology, Engineering, and Mathematics), language learning, and technology-driven
universities that prioritize student well-being. Societal well-being is supported through healthcare schemes, open
public discourse, anti-corruption culture, urban development through tech training and community space
revitalization and rural support through agricultural incentives, FELDA debt cancellation and modern farming
(Agriculture 4.0). In short, Madani integrates economic, social, cultural, and environmental efforts to ensure
inclusive well-being for all Malaysians (Anwar Ibrahim, 2023).
Analysis Of The Concept Of Family Well-Being According To Islam, The West, And Malaysia Madani
The concept of family well-being is a broad idea that spans multiple disciplines and approaches, depending on
the religious, philosophical, and intellectual frameworks applied.
Table 1.0: Similarities in the Concept of Family Well-Being in Islam, The West & Malaysia Madani
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Table 1.0 presents the similarities among the three concepts of family well-being from the perspectives of Islam,
Western thought and Malaysia Madani, indicating that family well-being cannot be viewed from a single
dimension alone. All three perspectives acknowledge the importance of the spiritual aspect in shaping a happy
and stable family. In Islam, well-being is founded on faith, righteous deeds and blessings. In contrast, Western
thought understands well-being through emotional fulfilment and the search for life’s meaning, as highlighted
by thinkers such as Socrates and Maslow. The Malaysia Madani framework, meanwhile, integrates spiritual
elements with values of compassion (ihsan) and humanity as key pillars within its national framework.
In addition, all three approaches recognize the necessity of physical and economic stability as fundamental to
well-being. In Islam, factors such as a comfortable home, a good spouse and a peaceful environment are essential
elements. From the Western perspective, Maslow’s Hierarchy of Needs theory emphasizes basic needs and
security as foundations for psychological well-being. Malaysia Madani, on the other hand, stress on policy-based
initiatives such as tax reform, financial aid for the B40 income group, and broader economic development to
ensure material well-being for its citizens. Furthermore, all three concepts agree on the importance of close
family relationships such as love, communication and emotional support in building a harmonious family.
Table 2.0 illustrates significant differences among the three concepts. In terms of sources of reference, Islam is
based on divine revelation through the Quran and Sunnah, while Western thought is more secular and empirical,
drawing from philosophy and psychological studies. Malaysia Madani, on the other hand, is grounded in national
policies and inclusive humanitarian principles, fitting for a multicultural and multi-religious society.
Table 2.0: Comparison of Family Well-Being Concepts: Islam, Western Thought, and Malaysia Madani
Regarding the ultimate goal, Islam emphasizes that worldly well-being is merely a mean to achieve eternal well-
being in the hereafter. In contrast, Western thought focuses on life satisfaction and self-actualization in this
world. Malaysia Madani stresses a balance between spiritual and physical development, as well as
comprehensive national progress.
Differences are also proved in the scope of targets. Islam views the family as the basic unit of the ummah and
underscores social and religious responsibilities. Western thought tends to focus more on the individual and
family from psychological and emotional perspectives. Malaysia Madani considers well-being in a national
context, where every policy is designed to benefit all citizens regardless of religion or ethnicity. In terms of
implementation approaches, Islam follows the principles of objectives of Islamic law (maqāṣid al-sharī‘ah), the
West uses psychological and philosophical methods, while Malaysia Madani formulates various policies and
reforms touching on economic, educational, and social aspects.
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The integration of these three approaches which are Islamic, Western and Malaysia Madani can create a more
comprehensive model of family well-being. Islam provides the foundational values and ultimate purpose in life;
Western thought contributes insights into psychological and emotional dimensions and Malaysia Madani offers
a policy framework and conducive environment for society. Therefore, the integration of these perspectives is
crucial in the context of contemporary Malaysia, which comprises a society rich in cultural, religious and social
diversity.
CONCLUSION
The concept of family well-being according to Islam, Western thought and Malaysia Madani reveals clear
similarities in their holistic approaches. All three perspectives emphasize that well-being cannot be measured
solely by material aspects but must encompass emotional, social, and spiritual dimensions. Islam highlights the
importance of faith, righteous deeds, tranquility and blessings as the fundamental pillars. Western thought
focuses on emotional relationships, communication and self-actualization, while Malaysia Madani emphasizes
a balance between economic, social, educational and spiritual needs within national policies. All recognize that
harmonious family relationships, love and a safe environment form the essential foundation for happiness and
well-being.
However, notable differences exist in epistemological foundations, ultimate goals and implementation
mechanisms among the three frameworks. Islam is grounded primarily in divine revelation (the Quran and
Sunnah) and the objectives of Islamic law (maqāṣid al-sharī‘ah), in contrast to the West’s reliance on rational
philosophy and empirical social sciences. Malaysia Madani, meanwhile, is rooted in the nation’s public policy,
guided by MADANI values and modern administrative data. Regarding objectives, Islam stresses well-being in
both this world and the hereafter to attain the pleasure of Allah SWT. Western thought emphasizes life happiness
and personal achievement, whereas Malaysia Madani focuses on inclusive and sustainable societal well-being.
ACKNOWLEDGEMENTS
This research was supported by the Ministry of Higher Education (MOHE) via University Sultan Zainal Abidin
(UniSZA), Terengganu, Malaysia, under the Fundamental Research Grant Scheme (FRGS-
EC/1/2024/SSI03/UNISZA/02/8) for the project titled Development of the Hayatan Tayyibah Model Based on
Shariah Guidelines for Family Well-Being in Malaysia Madani.
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