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THE MORAL FOUNDATIONS OF MARRIAGE AND FAMILY IN THE VIEWS OF
EASTERN THINKERS
Musharraf Hakimova
1st-year Maagister's student in the Pedagogy program at
Asia International University
Annotatsiya:
Ushbu maqolada nikoh va oilaning axloqiy asoslari, shuningdek, ularning farzand
tarbiyasidagi o‘rni haqida fikrlar bayon etilgan. Inson shaxsining shakllanishida oilaning,
ayniqsa ota-onaning ta’siri beqiyos ekani ta’kidlanadi. Shuningdek, nikohning jamiyatdagi
ijtimoiy va ma’naviy ahamiyati, axloqiy tarbiyaning negizini tashkil etuvchi omil sifatida ko‘rib
chiqilishi Sharq mutaffakkirlarining qarashlarida ham keltirib o`tilgan..
Kalit so‘zlar:
nikoh, jamiyat, oila, tarbiya, axloqiy asos, axloqiy tarbiya, oilaviy munosabatlar,
shaxsning shakllanishi.
Annotation:
This article discusses the moral foundations of marriage and family, as well as their role in the
upbringing of children. It emphasizes the significant influence of the family, especially parents,
on the development of an individual. The importance of marriage as a social and moral
institution is also highlighted, recognizing it as a key factor in the formation of ethical
education.
Keywords:
marriage, society, family, upbringing, moral foundation, moral education, family
relations, personality development
Аннотация:
В данной статье рассматриваются нравственные основы брака и семьи, а также их роль в
воспитании детей. Подчеркивается огромное влияние семьи, особенно родителей, на
формирование личности. Также отмечается важность брака как социального и
нравственного института, играющего ключевую роль в нравственном воспитании.
Ключевые слова:
брак, общество, семья, воспитание, нравственные основы,
нравственное воспитание, семейные отношения, формирование личности
The Moral Foundations of Marriage and Family in the Views of Eastern Thinkers
In the history of Eastern peoples, issues of family and marriage have been regarded not only as
social necessities but also as moral and spiritual foundations. Eastern thinkers—philosophers,
writers, and Sufi scholars—considered family life as the primary source of moral upbringing
and an essential factor for a healthy society. In their works, they emphasized the essence of
marriage, the mutual responsibilities and duties of family members, and the role of moral
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virtues in family life.Great scholars from our land such as Imam al-Bukhari, Imam al-Maturidi,
Burhan al-Din al-Marghinani, Abu Nasr al-Farabi, Abu Ali Ibn Sina, Alisher Navoi, Ahmad
Yassawi, Abdulla Avloni, Abdurauf Fitrat, and others have expressed valuable ideas regarding
marriage, family, and their stability. In particular, it is important to highlight the rulings related
to family and marriage from the renowned jurist Burhan al-Din al-Marghinani, the "Sultan of
Fiqh (Islamic jurisprudence)," which aimed to strengthen and enhance family wellbeing.
Abu Nasr al-Farabi’s Views on the Moral Foundations of Marriage and Family.
Abu Nasr
al-Farabi (873–950), a prominent scholar of the Eastern Renaissance era, was a philosopher,
musicologist, political theorist, and moral thinker who had a deep influence on both Eastern and
Western thought. Known as the “Second Teacher” (after Aristotle), he elaborated on the
foundations of society, human nature, and ethical life in works such as The Virtuous City, On
Attaining Happiness, and Treatise on Ethics. For Farabi, ethics and spirituality were
fundamental principles ensuring the stability of society. He also analyzed the issues of marriage
and family within the context of moral, political, and spiritual development.According to Farabi,
the human being is a social creature, and reaching perfection depends on fulfilling societal
roles—particularly organizing family life properly. The family, in his view, is a micro-model of
society: the smallest yet most vital unit.
“People need society in order to help one another. And society begins with the smallest group
— the family. If there is no moral order within the family, there will be no order in the greater
society.”
(The Virtuous City)
This thought reveals that Farabi emphasized the need for marriage and family to be built upon
moral foundations. In his view, marriage is not merely a physical union but a spiritual and
moral journey that unites two individuals.
Farabi considered the family a school of morality. He believed the continuity of family depends
on the following virtues observed by husband and wife:
Wisdom and clarity
– important in making marital decisions;
Compassion and affection
– mutual sincerity and friendship;
Patience and endurance
– resilience in solving family problems;
Responsibility
– raising children and providing material and spiritual support;
Justice
– equality and respect within the family.
“A moral person is someone who can control their desires, is just and humble. Such a
person succeeds in managing a family.”
(Treatise on Ethics)
Farabi viewed morality not just as a personal matter but as the standard for social relations. For
him, family ethics form the roots of societal morality.
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Farabi regarded men and women as naturally equal in dignity, though differing in their roles.
They are complementary beings, and their relationship must be based on mutual understanding,
respect, and loyalty—the pillars of a strong family.
“A woman of high moral character is a supreme virtue for society, for she plays
a leading role in child upbringing.”
(The Virtuous City)
Farabi also emphasized the moral character of parents in raising children. He said:
“The best inheritance for a child is good character and being taught to live an
honest life.”
According to him, parents serve as role models for their children through their character,
lifestyle, and mutual interactions. This is a natural form of moral education.
In The Virtuous City, Farabi envisions an ideal society and argues that every individual—
especially family members—must be morally mature to build such a society. A virtuous society
can only emerge from families that value love, patience, honesty, knowledge, and upbringing.
“A virtuous society is formed by knowledgeable, moral, and wise individuals. Its
foundation is the virtuous family.”
Farabi’s ideas remain relevant in modern pedagogy and social psychology. His thoughts on
family upbringing, responsibility, patience, and moral excellence still hold scholarly and
practical value today.
In his philosophical writings, Abu Nasr al-Farabi analyzed marriage and family from ethical
and philosophical perspectives, viewing them as the cornerstones of societal stability. He saw
marriage as a path toward spiritual and moral maturity. For a family to be strong, mutual
respect, love, patience, and responsibility between husband and wife are necessary. In child-
rearing, the moral example set by parents is considered the most powerful tool.
Thus, Farabi’s perspectives on marriage and family reflect the high moral culture of Eastern
thought. These ideas can serve as a valuable scientific foundation in addressing today’s urgent
issues regarding family upbringing, spiritual values, and building a healthy society
The Moral Foundations of Marriage and Family in the Views of Alisher Navoi
Alisher Navoi (1441–1501) is a prominent representative of the literature, ethics, and
spirituality of the Eastern Renaissance. In his works, he paid deep attention not only to literary
and aesthetic beauty but also to the upbringing of morally mature individuals, the concepts of
family, education, and society. Particularly in works like Mahbub al-Qulub, Khamsa, Nasayim
al-Muhabbat, and Lison ut-Tayr, he thoroughly explored ethical relationships between
individuals, especially between spouses, and between parents and children.
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For Alisher Navoi, the family is not just a social unit but a moral institution that leads
individuals to perfection—a school of virtue and loyalty. He viewed marriage as a sacred bond
that ensures spiritual purification and social stability. In many of his works, Navoi portrayed
marriage and family as sources of goodness, linking the development of moral integrity,
compassion, and humanity in society directly to the family environment.
“He who is kind to his family, loving to his child, and teaches them manners is a
vital part of the human fabric.”
(Mahbub al-Qulub)
This highlights Navoi’s belief that the family plays a fundamental role in human perfection. He
regarded the family as a school of morality and a means for spiritual harmony between man and
woman.
In relationships between men and women, Navoi emphasized mutual respect, love, loyalty, and
compromise. He considered fidelity in marriage as the highest virtue and viewed infidelity as a
sign of moral degradation.
“If a wife lives in loyalty, her husband will feel as if he carries the heavens on
his shoulders. If a husband treats her with love, she will become the rose of his
soul.”
These words suggest that if spouses live with high ethical standards, family harmony flourishes.
According to Navoi, both husband and wife must be honest and understanding toward each
other. He also considered the husband to be the responsible figure in the family, but emphasized
that this responsibility should be based on moral leadership, not dominance.
Navoi linked child upbringing directly to the moral character of parents. He believed that
raising a child with good manners, modesty, and purity is the foremost duty of parents.
“Teach your child manners, not wealth—true inheritance is moral education.”
(Mahbub al-Qulub)
Navoi strongly emphasized that the greatest gift to a child is not material wealth, but ethical and
spiritual upbringing—a concept still highly relevant in today’s educational context.
He viewed the family not merely as a societal unit but as a spiritual fortress. Without patience,
honesty, and endurance within the family, expecting high morality in society is futile.
“The family is a fortress. If justice reigns within, its walls are unbreakable. If ruled by desires,
its walls are fragile.”
Through such metaphors, Navoi expressed the role of family in ensuring societal stability. In
his view, the ethical atmosphere in each family reflects the moral balance of the wider society.
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In Lison ut-Tayr, Navoi, using Sufi symbolism, described marriage as a path to spiritual
purification. He believed that within the family, a person learns self-control, patience, and
overcoming one’s ego.
“See your family as a divine test from God; love them with patience and protect
them as a blessing.”
(Nasayim al-Muhabbat)
Here, marriage and family serve as pathways to spiritual perfection, guiding a person toward
becoming a complete human being.
Navoi’s works consistently portray marriage and family as foundational to the formation of
personal ethics. He emphasized the need to build families on compassion, loyalty, respect, and
patience. He deeply analyzed the moral relationship between spouses, the parental role in child
upbringing, and the family’s moral function in society.
His views remain highly relevant in today’s family education, especially in raising the younger
generation as morally mature individuals. Navoi’s ideas form a strong theoretical foundation for
modern spiritual and educational work.
The Moral Foundations of Marriage and Family in the Views of Ibn Sina (Avicenna)
Ibn Sina (980–1037), also known as Avicenna, was a renowned Eastern philosopher, physician,
and thinker—often referred to as the "Aristotle of the East." He made a significant impact in
numerous fields of science and philosophy. In works such as The Book of Knowledge, The
Book of Healing, Ethical Treatises, and The Science of Politics, he paid special attention to
matters concerning human nature, society, ethics, marriage, family, and education.
According to Ibn Sina, the human being is inherently driven toward moral perfection, and
marriage and the family environment are vital in this journey. He considered marriage not just a
way to fulfill physical needs, but as a crucial step toward spiritual, moral, and social
development.
For Ibn Sina, marriage is a sacred union that goes beyond fulfilling natural instincts—it
includes ethical and social responsibilities. Through marriage, a person understands their social
identity and fulfills moral duties.
“Marriage is a natural and moral law that regulates human life. Through it, one
comes closer to personal perfection.”
(The Science of Politics)
Ibn Sina regarded marriage as essential for societal progress, as family life forms the basic unit
of society. Without the family, moral virtues would not develop, and upbringing would
deteriorate.
In his ethical philosophy, he highlighted the following virtues as essential for a stable marriage:
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Honesty
– forms the foundation of trust between spouses;
Loyalty
– ensures the durability of marriage;
Responsibility
– guarantees the fulfillment of family duties;
Compassion
– fosters emotional and spiritual connection;
Patience
– enables wise resolution of conflicts.
“Husband and wife are like two sides of the same div. If they possess mutual respect
and loyalty, that div lives in health.”
(Ethical Treatises)
In other words, the success of marriage depends on the ethical maturity of both partners. Self-
restraint, patience, respect, and devotion are the keys to family stability.
Ibn Sina believed that education and upbringing are the most important means to achieve
human perfection. He emphasized the crucial role of parents’ moral character in raising children.
“A child is the spiritual reflection of their parents. If the parents are ethical,
honest, and patient, these traits will emerge in the child.”
Merely instructing a child is not enough—parents must set a moral example. In The Book of
Knowledge, Ibn Sina wrote about the deep impact of parental morality on the child’s
consciousness.
In his social and philosophical views, Ibn Sina considered the family the foundation of social
progress. According to him, a healthy society begins with healthy families. If the family is
moral, children grow up with sound values, and a moral atmosphere develops in society.
“The moral level of a society depends on the moral state of its families.”
He viewed family breakdown, divorce, childlessness, and spiritual crises as contributing factors
to societal decay.
In his philosophy, marriage is seen not only as a social and moral institution but also as a school
of spiritual and emotional discipline. Family life, according to Ibn Sina, teaches patience, self-
restraint, commitment, forgiveness, and service to others.
“If a person doesn’t train their soul within family life, they will never control it
outside.”
(The Book of Healing)
This indicates that Ibn Sina viewed the family as the primary arena for disciplining the soul.
Overcoming the ego is, for him, the most crucial step toward moral excellence.
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In Ibn Sina’s perspective, marriage and family are vital tools for personal, moral, and societal
development. He saw the foundations of marriage in virtues like honesty, loyalty, patience,
compassion, and responsibility. Child-rearing, social morality, and self-mastery—all take root
within the family. His ideas remain highly relevant in modern family education, providing a
rich theoretical base for raising morally complete individuals.
The Moral Foundations of Marriage and Family in the Views of Ahmad Yassawi
Ahmad Yassawi (1103–1166) was a renowned Turkic Sufi scholar, mystic poet, founder of the
Yassawiya Sufi order, and a leading figure in the Islamic-spiritual revival movement of the
Turkestan region. His most famous work, Divan-i Hikmat (“The Book of Wisdom”), contains
profound Sufi ideas on human ethics, the discipline of the ego (nafs), purification, patience,
humility, honesty, and the spiritual importance of marriage and family.
According to Ahmad Yassawi, the family is a spiritual school built upon the will of Allah, in
which husband and wife journey together as companions toward ethical and spiritual maturity.
In his view, marriage and family are not merely worldly institutions but also sources of
preparation for the afterlife.
He regarded marriage as a
sunnah
and a means of disciplining the self.
In Sufi thought, Ahmad Yassawi considered self-restraint as the highest virtue. According to
him, marriage plays a crucial role in this journey, fostering qualities such as
patience
,
honesty
,
and
loyalty
.
“O youth, marry in accordance with the Sunnah,
Your heart will be cleansed, your sins will vanish.”
(Divan-i Hikmat)
In this couplet, Yassawi affirms marriage as a Sunnah and portrays it as an act that purifies the
heart. For him, marriage is a school of self-discipline and a path toward living a life in the
service of Allah.
He also considered the family a
school of ethical education and patience
.
In Yassawi’s view, the family is a place where virtues such as patience, humility, service, and
honesty are cultivated. Through marriage, a person becomes more patient and responsible.
Within the family, individuals learn to restrain their ego and serve others.
“Be a wife, and never be ashamed of your service.
Be patient with your husband, do not show anger.”
This couplet promotes mutual service and patience among family members within the spirit of
Sufism. Patience and service stand at the heart of Yassawi’s moral-philosophical teachings.
Husband and Wife as Spiritual Partners
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Ahmad Yassawi saw the husband and wife as spiritual partners. Their mutual respect,
dedication, and love not only establish peace within the household but also earn divine pleasure.
In Sufi teachings, this is known as a
“sacred relationship.”
Yassawi believed that each family
member should understand their role and consider themselves as servants of Allah. This
perspective brings spiritual depth to the modern model of gender equality in the family.
On Child Upbringing
Ahmad Yassawi regarded raising children as a great responsibility. He saw children as
trusts
granted by Allah
. He emphasized that the spiritual condition of parents directly affects the
education and upbringing of their children.
“Be grateful to God for your child,
Feed him lawfully, love him lawfully, teach him manners.”
This teaching highlights
lawful sustenance
,
love
, and
etiquette
as the pillars of child education.
To instill good morals in a child, parents themselves must be examples of honesty and patience.
Yassawi considered the family a
school that leads to the divine path
. He asserted that by
managing marriage and family life correctly, a person can attain spiritual growth. For him,
marriage is not only a physical union but a path to spiritual perfection and closeness to
Allah
.
“Be patient with your wife, and you will reach the Truth.
Kill your ego, and cleanse your heart with patience.”
In this couplet, “patience with the wife” symbolizes spiritual testing, and “cleansing the heart”
represents the path to divine acceptance. These Sufi ideas reflect the profound ethical and
spiritual meaning of marriage and family.
In conclusion, Ahmad Yassawi interpreted marriage and family as
means to attain closeness to
Allah through moral maturity, patience, devotion, honesty, and service
. His work Divan-i
Hikmat promotes the preservation of moral values within the family, the glorification of service,
and the prioritization of honesty and love in child upbringing.
Yassawi’s teachings are highly relevant today in strengthening
family education
,
spiritual
development
, and
emotional stability
. In particular, his wisdom provides invaluable guidance
for nurturing values like
patience
,
honesty
,
devotion
, and
mutual respect
among the younger
generation.
REFERENCES:
1. Ahmad Yassawi. Divan-i Hikmat. – Tashkent: Yangi Asr Avlodi, 2010. – 368 pages.
2. Alisher Navoi. Mahbub al-Qulub. – Tashkent: Fan, 1983. – 245 pages.
3. Alisher Navoi. Nasayim al-Muhabbat. – Tashkent: Gafur Gulom Publishing, 2004. – 320
pages.
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ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 07,2025
Journal:
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4. Eshonqulov A. Family and Education Issues in Eastern Thought. – Tashkent: Science and
Technology, 2020. – 208 pages.
5. Al-Farabi. Views of the People of the Virtuous City. – Tashkent: Gafur Gulom Publishing,
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6. Ghaniyeva Sh. Navoi and Ethical-Philosophical Thought. – Tashkent: Ma’naviyat, 2015. –
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7. Gofurov N. Moral Views of Eastern Thinkers. – Tashkent: Ma’naviyat, 2018. – 196 pages.
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10. Karimov I.A. High Spirituality is an Invincible Force. – Tashkent: Ma’naviyat, 2008. – 176
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