In an era dominated by digital media and social networking sites, the concept of fame has become a dream that sneaks into the minds of children from a very young age. YouTube channels and influencers' accounts have become mesmerizing windows showcasing glamorous lifestyles that tempts children's imaginations, directing them toward a goal that may be beyond their comprehension at early stages of life: having their own channel and becoming famous. With this budding ambition come questions about the causes of this transformation and its impact on faith, psyche, knowledge, society, and behavior.

Fame is not condemned in Islam if it serves as a means for achieving good and benefiting society. It is well-known that the companion Abdullah ibn Mas'ud, may Allah be pleased with him, was famous for his knowledge and Quranic recitation. Yet his fame was a tool for inviting people to Allah, not an end in itself. However, Islam warns against the love of appearances and boastfulness that may lead to showing off, as highlighted by the Prophet's saying: “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).” This balance offered by Islam in dealing with fame makes it essential to reconsider the objectives children pursue when aspiring to such positions.

From a psychological perspective, the pursuit of fame among children may lead to the construction of a “false self,” where they begin adopting a virtual persona different from their true selves. This separation between real and virtual identities creates contradictions and psychological pressures. According to Erich Fromm's theory, the child becomes excessively dependent on others' opinions to value themselves, instead of building internal self-confidence. Moreover, as Albert Bandura's Social Learning Theory suggests, children learn through imitating the models they observe, making them susceptible to adopting values that may not align with their morals or society.

Fame also affects children's social relationships, encouraging an individualistic and competitive lifestyle where the goal becomes outperforming others rather than cooperating with them. This may weaken their social skills, such as communication and problem-solving. Additionally, children's preoccupation with fame exposes them to the risk of isolation, especially if they fail to achieve the anticipated success. Such isolation can leave deep psychological and social scars.

The role of media in promoting the concept of fame to children cannot be overlooked. Many YouTube channels and digital content rely on marketing consumerist lifestyles for purely commercial purposes. This reflects direct commercial exploitation of children, as advertisements are cleverly presented in a way that blurs the line between entertainment and marketing. This feeds consumerist values that reinforce an unsustainable lifestyle.

The spiritual aspect may be the most affected by this phenomenon. A child raised to believe that their value is measured by the number of likes and views may overlook genuine spiritual values that call for sincerity to Allah and working for what is good. Islam, in its lofty objectives, instills values of giving and sacrifice, urging the development of a personality that works sincerely without expecting material or social rewards.

How, then, can we address this phenomenon without harming childhood itself? The solution lies in fostering critical thinking in children and teaching them how to distinguish between reality and fiction in digital content. It is important for them to understand that what they see on the internet is not necessarily a reflection of reality. Moreover, providing alternative role models who combine ethical values with real achievements, such as scholars, inventors, and preachers, can motivate them to mimic those who achieve genuine accomplishments.

Additionally, families and schools must be involved in designing developmental activities that help children discover their true talents away from the pressure of fame. This can be achieved through programs that encourage volunteering, participation in sports and cultural activities, and the development of teamwork skills. Encouraging children to create positive and purposeful content can also help them express themselves in ways that reinforce values without compromising their childhood innocence.

Childhood is a formative stage that requires protection from the negative influences of digital media. Society as a whole must recognize that guiding children toward achieving noble goals enhances their spiritual, psychological, and social values, enabling them to face the challenges of the modern era. Through collective efforts, we can build a conscious generation that lives in its time without losing its essence.

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As 2025 begins, a new hope shines on the horizon—a golden opportunity for every family to reorganize their priorities, refine their values, and embark on a fresh journey toward achieving their goals. The family is the foundation upon which society is built and the driving force that leads the Ummah towards progress. When families engage in thoughtful and comprehensive planning, they plant the seeds of change that the Ummah needs to rise again and reclaim its glory.

When family members gather around the table for meaningful discussions, their dreams come together, and their ideas fertilize one another. Together, they can chart a roadmap that transforms the new year into a turning point. The cornerstone of this planning should be fostering behaviors rooted in strong morals and values. Let the dining table become a space for genuine connection, where inspiring stories are shared, and future plans are discussed with love and understanding. Such conversations sow compassion in hearts and strengthen family bonds. Parents, as the “first role models,” should exemplify honesty, altruism, and respectful behavior for their children to learn from.

On the economic front, the family plays a crucial role in promoting financial awareness and controlling consumption patterns. A practical starting point could be creating a transparent monthly budget, involving all family members in its design and implementation. Clear financial goals could include setting aside part of the income to support those in need or fund sustainable projects. This approach not only develops resource management skills but also instills values of responsibility and giving. Families can adopt new habits, such as reducing food waste or conserving energy, contributing to environmental and social awareness.

Knowledge is the bridge to transformation and the key to success. Families that make 2025 a year of continuous learning will have laid solid foundations for their members. Weekly time slots can be set aside for shared educational activities such as reading a book, attending an online course, or engaging in a science or art project. Families can also undertake creative group projects, such as planting a home garden or starting a family blog to share ideas and achievements. These activities foster teamwork and cultivate a sense of shared accomplishment.

On the cultural and civil level, strengthening connections with local and international communities broadens the family’s horizons. Families can participate in local cultural events that reinforce national identity or connect with Muslim families from other countries online to exchange cultures and experiences. Learning new languages is a practical step toward achieving this goal, opening doors for children to understand the diversity of the Muslim Ummah and interact with its people.

An essential aspect of family planning is nurturing spiritual growth. Clear objectives can be set to deepen faith, such as memorizing specific portions of the Quran, regularly attending congregational prayers, or reading an Islamic book that enhances spiritual understanding. Allocating time for reflection on Allah's blessings instills values of gratitude and contentment.

Planning should go beyond daily organization to include developing problem-solving and crisis management skills. Families can discuss life scenarios with their children to train them in making sound decisions and teach them how to respond to emergencies, whether health-related or domestic. This strengthens their ability to face challenges with confidence.

The impact of such planning extends beyond the family itself to become a building block for the Ummah. When every family instills values of responsibility, learning, and communication, it contributes to creating a cohesive society that thrives on creativity and hard work. A nation is but a reflection of its families, and a conscious family is the cornerstone of building great civilizations.

Let us make 2025 a year of genuine change. Start by dedicating time for a family meeting to discuss shared goals. Set up a board at home where everyone writes down their objectives and plans for the year. Track achievements regularly and celebrate every success, no matter how small. Change begins with small steps but leaves a profound impact. Let this year’s motto be inspired by Allah’s words: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Ar-Ra'd: 11)

With this approach, 2025 will become a year where families flourish, the Ummah rises, and the shared dream of a better future becomes a reality.

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If the family is a universal institution present in all societies, then our cultural specificities are under attack by Western feminist thought. This thought seeks to exploit issues related to women and the family to impose a “new universal legal framework,” under the pretense that this framework represents a shared human value. However, in reality, it reflects only Western culture, ⁽¹⁾ adopting a unilateral and biased perspective. Therefore, one of the main objectives of this research is to establish a link between Western feminism and the changes occurring within the modern family. These changes work to weaken internal bonds, undermine family cohesion, and destabilize the cognitive map regarding the importance and relevance of the family in contemporary times. This has exacerbated conflicts between its members, increased rates of disintegration, and heightened physical and emotional violence.

Among the means employed is the creation of cadres of Arab intellectual women, including writers and human rights activists, who influence the modification of family laws and enforce changes in decision-making positions and within society. This is achieved by exploiting technological means and under the guise of economic development. Western feminists have encouraged the establishment of large networks of organizations and associations, hosting international conferences, drafting global conventions, and working tirelessly to devise strategies and policies aimed at dismantling the family and destabilizing its foundations and values. ⁽²⁾

How does the intellectual framework of Western feminism affect the intellectual security of the Arab family?

To answer this question, it can be stated that the family is the primary incubator for upbringing and personality development. “A child raised within a family learns the rules of life, such as being trained to speak the truth, and is prepared according to their abilities to act well and respectfully, honor family and relatives, establish religious principles, and respect the law.” ⁽³⁾ Without coercion, such a child grows up with morals as second nature, values deeply rooted in their character, and becomes a beneficial and active member of society.

One of the main reasons for family disintegration is the isolation imposed by technological media, the absence of meaningful dialogue, and the growing forms of violence in all its manifestations. Each family member now views life based on the source from which they derive their ideas. There are practices of distortion and misleading targeting cognition directly, and unfortunately, the minds of children and adolescents are being nourished by values that are not ours in various frameworks. Due to the lack of expertise among educators and parents, children have become prey to atheism, victims of crimes and electronic deviations, and are driven to suicide, depression, and psychological fragility because cognition governs behavior.

It can also be said that Western feminist thought manifests in diverse narratives, exploiting the culture of images through computer games, animated films, stories, and series to legitimize immorality, disdain religion and values, and focus on altering terminology to change the way the world thinks about the family. This aims to gain acceptance and compliance among young generations and children and reinforce legitimacy through deceptive premises.

Abdel Wahab El-Messiri argues, protesting the lack of critical depth in Arab-Islamic studies of concepts and terminology: “We always suffice by transferring their ideas from their points of view, without posing any questions stemming from our own vision, historical experience, and humanity. Nor do we address the overarching and ultimate issues hidden within the texts we transfer and explain.” ⁽⁴⁾

Western feminism has practiced deception through the authoritative use of terminology in an overt manner. “It has easily infiltrated meanings entirely contrary to the original purpose for which the term was developed.” ⁽⁵⁾ For example, the term reproductive health essentially facilitates the practice of fornication while taking precautions to avoid pregnancy or contagious diseases. The linguistic construct is entirely innocent of this meaning, appearing instead to pertain to birth control for married women.

The Presence of Western Feminist Terminology in Shaping the Culture of the Arab Family

In this section, I attempted to categorize Western feminist terminology in a table, summarizing its main aspects. In upcoming discussions, in Allah’s will, we will delve further into analyzing these terms within their intellectual frameworks, highlighting their disparities, issues, and deriving their impacts and outcomes on the culture of the Arab family. This will help us address the central question concerning the influence of Western feminist terminology in shaping the culture of the Arab family.

Table of Western Feminist Terminology (Terms, Issues, Frameworks, Outcomes)

The Debate Between Feminism and the Authoritative Use of Terminology

Feminists seek to influence audiences by promoting numerous terms from an authoritative position. It has become necessary to uncover the connotations of these terms and clarify their reality and intellectual stance because they carry the general vision of feminist thought. We live in a terminology crisis, intellectually feeding on the culture of others. Addressing the realm of terminology means revealing the significant debate Western feminism has reached. Feminism rejects theory as a male act and focuses on producing terms as linguistic constructs and carriers of foreign ideas intended to control and influence. Feminism primarily alters terms to change the global perception of family issues.

To be continued, in Allah’s will...

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1. Sayedah Mahmoud Mohamed, The Concept of Feminist Empowerment from Western and Islamic Perspectives, Helwan University, Egypt, 1st Edition, 2021, p. 15.
2. Kamaliyah Helmy Toulon, International Conventions and Their Impact on Family Dismantling, 3rd Edition, University of Tripoli, Lebanon, 3rd Edition, 2023, p. 4.
3. Sayed Mohamed Othman, Family Stability and Its Impact on the Individual and Society, Youth Foundation, 2009, p. 18.
4. Abdel Wahab El-Messiri, The Issue of Liberation and Female-Centerality, p. 3.
5. Najiyah Al-Warimi, Excavations in Ibn Khaldun’s Discourse, Al-Batra Publishing House, 1st Edition, 2008, p. 111.

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Modern Arab families are struggling with countless of challenges that hinder their progress toward their ultimate goals—construction and stability. These challenges arise from social and cultural transformations, resulting in distress and hardship instead of happiness, despite improved living standards and the utilization of the achievements of the technological and knowledge revolutions. Among all challenges, moral ones stand out as the most significant due to their connection with the intellectual confusion we face. This confusion manifests as a major conceptual crisis from which we find no escape or solution, threatening the intellectual security of Arab families. Thus, this study focuses on examining the terms of modern Western feminism and its issues, delving into the roots of the concept, tracing its foundations, and analyzing its intellectual frameworks to determine its trajectory and implications in Arab culture.

The discussion here refers specifically to modern Western feminism, which has established itself as an intellectual movement founded on confrontation and disconnection with all institutional and societal structures, viewing them as places of oppression and exploitation of women’s existence and bodies. More dangerously, feminist activism continues its struggle to undermine the family, disrupt its functions, weaken its structural relationships (such as compassion), and breach its privacy in a manner that transcends cultures. Over time, it prepares to dismantle the family’s foundations and eradicate it entirely.

This leads us to the following questions:

• How can we reestablish the central role of the family in an era where the meaning of family is collapsing?
• What is the precise definition of Western feminist terms, and what are their issues and contradictions between Western and Arab cultures in the context of civilizational interaction?
• What are the references of Western feminism? What mechanisms does it employ to target the family? This involves exploring the representations of Western feminism in Arab family culture (its major manifestations and forms) and, prior to that, investigating its roots and references to understand its mechanisms and impact on Arab cultural reality.

To answer these questions, we adopted an interpretative methodological approach to reformulate the concepts of Western feminism after deconstructing them, returning to their intellectual foundations, and examining their ultimate outcomes and effects.

The family remains the fundamental nucleus in shaping personality, building values, and guiding the patterns of contemporary life. It is imperative to intensify efforts to provide it with the necessary immunity for its continuity and sustainability, ensuring its intellectual security to achieve societal security. Consequently, the study aims to understand feminist terminology within its intellectual contexts to clarify its implications and manifestations within the family and society.

First: The Family’s Central Role Amid Globalization of Ideas

Undoubtedly, studying the family is of paramount importance both theoretically and practically because it concerns humanity in its present, future, history, and culture. Therefore, it is essential to understand the requirements of family life in an era of significant exposure to global cultures. This understanding helps identify the problems and dangers facing us and enables us to plan for their prevention to avoid the collapse and disintegration of the family and the erosion of its associated values. ⁽¹⁾

In a tumultuous world filled with competing ideas and crises, hopes and pains coexist while globalization intensifies behaviors and activities. This leads to alienation, cultural detachment, and loss of immunity.

The cultural storms of foreign ideas work relentlessly to destabilize the central role of the family in proper upbringing and the spiritual and intellectual nourishment necessary for civilizational advancement.

Hence, the family emerges as a comprehensive institution for safeguarding generations, as it is the entity in which individuals connect through lineage and develop based on this connection. ⁽²⁾ This definition is crucial in clarifying the family’s concept, particularly regarding its mission, which cannot be entrusted to other organizations or institutions. The family functions like a two-sided coin: separating its two sides corrupts it. It preserves bloodline relationships (protecting lineage), which is its primary function for enhancing human dignity and preventing its fall into a state of bestiality where siblings, mothers, and children become unrecognizable to each other. On the other hand, it maintains faith and morals, which are essential for continuing to strengthen individual relationships and uphold values.

The first component is a material, physical bond, while the second is a spiritual, emotional one. “The family is, therefore, the origin of moral relationships among people, such that there are no human relationships without morals and no morals without family.” ⁽³⁾ From these two components arise attempts to breach the family’s defenses and tools for its corruption and destruction.

1. The Deconstruction of Family Structure

The infiltration of hybrid forms—such as homosexuality, transgender identities, and sexual deviations—is no longer an individual whim or a mere deviation on a personal level. Instead, it has evolved into an ideology aimed at abolishing the male-female binary upon which human civilization and standards are built. ⁽⁴⁾ This threatens to destabilize the family as a fixed system and sacred covenant, leading to sexual chaos, immorality, and lineage confusion. Society transitions from clear social relations to ambiguous transient connections, ⁽⁵⁾ dismantling the foundations of human existence and threatening the family’s demise and humanity’s extinction due to disrupted reproductive continuity.

         2.Undermining the Family’s Core Function

The family’s moral essence is being emptied, disrupting its role in fostering compassion and belonging within a framework of mutual respect. The family’s structural foundation is tied to its existence, while its moral foundation ensures its continuity as it is intertwined with social relationships.

Bloodline connections (lineage) run parallel with moral bonds (values), and together they enable the family’s civilizational role. The family functions through dual purposes: preserving races and upholding morals.

This dual function is interlinked; the elevation of morals cannot occur without the purity of lineages. Conversely, pure lineages mean nothing if morals deteriorate.

We face an urgent and overwhelming challenge in preserving the belief in the family’s importance in this era. Children are growing up without parents, and caregiving has become a mere material exchange or display in a time dominated by existential madness, narcissistic relationships, and excessive consumption. This artificial environment is farfetched from familial compassion and the warmth of human emotions.

Alija Izetbegović summarizes this in “Islam Between East and West”: “Nursing homes for the elderly stand side by side with orphanages for deprived children, both belonging to the same system and representing two sides of the same solution. These homes remind us of artificial birth and artificial death, where comfort is provided, yet love and warmth are absent. Both are contrary to the concept of family and are a consequence of the changing role of women in human life. They share a common feature: the disappearance of parental relationships. In orphanages, there are children without parents, and in nursing homes, there are parents without children.” ⁽⁶⁾ This era is marked by the collapse of the family’s meaning and its significant role in developing morals and lineages.

To be continued...

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1. Ahmed Salem Al-Ahmar, The Sociology of Family: Between Theory and Changing Reality, New United Books, Beirut, Lebanon, 1st Edition, 2004, p. 10.
2. Taha Abdel-Rahman, The Spirit of Modernity, Arab Cultural Center, Casablanca, Morocco, 1st Edition, 2006, p. 99.
3. , p. 100.
4. Abdelwahab El-Messiri, The Issue of Women Between Liberation and Feminist Centrality, 2nd Edition, 2010, p. 11.
5. Zygmunt Bauman, Liquid Love, translated by Hajjaj Abu Jaber, Beirut, 1st Edition, 2016, p. 19.
6. Alija Izetbegović, Islam Between East and West, introduction by Abdelwahab El-Messiri, translated by Mohamed Youssef Adas, Dar Al-Shorouk, 18th Edition, 2021, p. 256.

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The role of mothers in their children’s lives extends far beyond being a means of communication; it significantly influences the child’s cultural and social identity. This mission begins during the earliest stages of speech, where the mother acts as the first model to whom the child listens and from whom they absorb the vocabulary and structure of their language—whether through daily conversations or the stories and tales she shares.

Instilling a love for the Arabic language in a child begins when the mother integrates the language into their daily life. This can include reading stories, singing simple songs, and interacting with the child using proper Arabic vocabulary infused with love and patience. Studies have shown that children exposed to rich vocabulary during early childhood develop stronger language skills in later years. Thus, the mother’s role is not limited to teaching correct pronunciation but extends to embedding a love for the language and connecting the child to it through simple and enjoyable life experiences.

The role of both mother and father can also extend to utilizing mealtimes or playtime to teach the child new words and associate them with practical contexts. Continuous verbal interaction nurtures the child’s listening skills and enhances their ability to comprehend linguistic structures. This verbal engagement lays the foundation for a robust linguistic base, enabling the child to express their thoughts and emotions effectively in the future.

Since the mother is the first link between the child and their cultural environment, her use of Arabic contributes to building the child’s cultural identity, instilling in them a sense of pride in their cultural and religious heritage, and fostering a connection with their linguistic heritage.

Daily Communication as a Foundation

Daily communication between the mother and child forms the cornerstone of language development. It goes beyond simply transferring information; it acts as a bridge that conveys the world in all its details to the child. Through this, the child acquires linguistic and stylistic skills necessary for interacting with their surroundings. Simple, daily conversations within the context of routine activities are among the most effective ways to develop speech and expression skills in children. They learn words and sentences naturally through repetition and practice.

When a mother uses clear and simple language while talking to her child, she creates an encouraging linguistic environment for language growth. Scientific studies have indicated that children who engage in daily conversations with their mothers from an early age acquire a richer vocabulary and develop better pronunciation and grammatical skills more quickly than those deprived of such verbal interactions.

A study published in the journal Child Development (2020) highlighted that the quality of communication between mother and child, including the variety of words and phrases used, plays a significant role in shaping the child’s linguistic abilities in later stages. Daily conversations also boost the child’s self-confidence and ability to express their needs and ideas. They provide opportunities for the child to hear language in different forms and mimic the pronunciation of words and sentences.

For example, during meals or playtime, the mother can name tools and ingredients clearly and repeat them, helping the child associate words with their surroundings. Using emotional expressions and vocal intonations further enhances the child’s understanding of words in various contexts and supports the development of both language and emotional abilities.

The Story as a Linguistic Tool

Stories at various stages of childhood serve as a unique educational tool, allowing mothers not only to enrich their child’s vocabulary but also to instill lasting cultural values and concepts. Through tales inspired by Quranic texts and the Prophet’s traditions, mothers can present a living model of the Arabic language in its refined literary form. This helps children acquire new vocabulary and refine their expressive skills in an engaging and captivating way.

Islamic stories, which reflect noble meanings derived from ethics and values such as honesty, trustworthiness, justice, and kindness, connect the child to both their language and culture. For instance, when a mother recounts the story of Prophet Yusuf and his brothers or Prophet Musa and Pharaoh, she introduces the child to rich linguistic structures and explains vocabulary through precise contexts. This approach not only enhances the child’s language skills but also connects them to cultural contexts that deepen their understanding of the world around them.

Studies, such as one published in the Early Childhood Education Journal, have confirmed that storytelling improves children’s listening and expression skills. Through stories, mothers can use repetition and interaction to reinforce vocabulary in the child’s mind. Verbal interaction between the mother and child is crucial in this regard. For instance, when the mother asks the child about the story’s moral or encourages them to retell the events in their own words, she fosters their analytical and critical thinking skills while enriching their vocabulary with new words presented in natural contexts.

Islamic stories often employ eloquent language, making them an effective tool for introducing children to the fundamentals of Arabic grammar and morphology, without the influence of colloquial dialects. Additionally, stories stimulate the child’s imagination, encouraging them to ask questions and interact with the narrative. They nurture a love for learning and linguistic exploration. When a mother carefully selects Islamic stories and narrates them with engaging tones and voice modulation, she adds an emotional dimension that enhances the child’s understanding and appreciation of the language. This positive interaction not only strengthens linguistic skills but also deepens the emotional bond between the child and the mother, making the child more receptive to learning from her.

Challenges Faced by Mothers

Mothers face significant challenges in fostering a love for the Arabic language in their children due to the growing dominance of foreign languages in various aspects of daily life, such as education, digital games, and entertainment. Children are often inclined to use English due to the influence of media and foreign schools.

Additionally, Arabic digital content suffers from a severe shortage, making it difficult to find engaging and high-quality educational resources. Mothers also struggle to dedicate enough time to teaching their children Arabic due to daily life pressures. Some may lack proficiency in the rules of the language, while others hesitate to teach it due to the strong influence of foreign languages.

Despite these challenges, there is hope in finding innovative solutions, such as leveraging modern technologies to produce engaging educational content and raising mothers’ awareness of their role in preserving the Arabic language.

Ultimately, teaching our children proper Arabic can only be achieved through Islamic upbringing, which our societies strive to establish. This upbringing connects children to virtuous role models. All the qualities children admire in the individuals they seek to imitate —beauty, intelligence, knowledge, courage, strength, and generosity—were embodied in one perfect individual: our Prophet Muhammad (peace and blessings be upon him).

He is the ultimate role model for raising children, as he said: “Nurture your children upon three traits: the love of your Prophet, the love of his family, and the recitation of the Qur’an.”
When our children develop a love for their Prophet and their Qur’an, they naturally cultivate a love for their language as well.

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1. Mukhtar, Abdulaziz, (2015), The Effect of Linguistic Interaction Between Mother and Child on Language Acquisition, Dar Al-Nahda.
2. UNICEF Report on The Importance of the Early Years in Children's Language Development.
3. Child Language Acquisition and the Role of Caregivers, Journal of Early Childhood Research.

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