May celebrates both motherhood and labour, supposedly making working mothers feel twice as appreciated. But do they? The Malaysian Well-being Index (MyWI) reveals a different picture. For two decades (the period of 2000 to 2020), the family well-being indicator was the only indicator with a negative Compound Annual Growth Rate (CAGR) reflecting worsening work-life balance, family cohesion, and financial strain.
The Twelve Malaysian Plan (2021-2025), launched by the then Prime Minister Ismail Sabri, aimed to reverse this trend by targeting a 1.2% MyWI growth per annum. The Plan is an indispensable response to indisputable evidence on the work-life struggle of Malaysian working women. Yet, by 2023, Malaysia was ranked second worst in the Remote’s Global Life-Work Index, scoring just 27.51 out of 100. Indeed, Malaysia has all the features to be in such a position. Long working hours (averaging 48 hours per week) and 1 to 2 hours daily commutes, are common in major cities. A 2022 study by Employment Hero found that 69% of Malaysian employees regularly put in extra hours beyond official working time, often unpaid─reflecting job insecurity fears, especially post-COVID-19.
This work culture severly impacts working mothers, traditionally expected to shoulder most domestic responsibilities. In a Klang Valley study, 80–90% of career women reported high levels of conflict. Another study involving 190 mothers with young children found a strong correlation between the lack of family-friendly work conditions, such as paid maternity leave, and heightened symptoms of anxiety and depression. Public sector women with low job satisfaction also suffered psychological distress and physical ailments. Nationally, 47.5% of working women faced high job stress, with unhealthy coping mechanisms leading to long-term health issues. These patterns not only affect individual well-being but also signal a growing public health concern that demands policy-level attention.
The overwork phenomenon does not just affect mothers. It contributes to marital instability. From 2021 to 2024, divorce rates surged. In 2022 alone, divorce cases rose 43.1%, reaching 62,890 cases . Muslim divorces rose 45.8%, while non-Muslim divorces increased 36.4%. Communication breakdown─linked to time poverty from work, was the top cause, accounting for 31% of Muslim divorce. Although divorce rates declined by 8.7% in 2023, with 57,835 cases reported, work-life conflict remains a chronic stressor. Children of working mothers also feel the strain. Time and energy constraints weaken parent-child bonds. Research shows that children of mothers facing dissatisfaction and burnout have lower socioemotional skills by the age 4─5 and risk academic setbacks and slower cognitive development. The situation underscores an urgent need for holistic work-life balance policies and stronger institutional support to safeguard family well-being.
In response, the Madani Government, spearheaded by Prime Minister Datuk Seri Anwar Ibrahim initiated policies to enhance work-life balance and strengthen the family institution in Malaysia, aligning with the “Malaysia Madani” vision. The include flexible working arrangements and tax reliefs for families and caregivers, and deductions for childcare, eldercare, and medical expenses. The Prime Minister also stressed the importance of strengthening Islamic policies and education, particularly aiming to reinforce family values and social cohesion.
These policies helped raise the family well-being indicator by 2.2 points in 2023 compared to 2022. But cracks remain. In 2024, Malaysia’s female workforce shrank to 38.8% as 3 million quit their jobs. A Milieu Insight survey found that 53% of Malaysian women cited long working hours, traffic congestion, lack of support in the domestic domain, and unsupportive working environments as reasons. Obviously, working women need more operative and comprehensive incentives. The withdrawal of 3 million women from the workforce meant that they were pushed to take matters into their own hands, and many more will be following suit if conducive policies are not in place. This shift will surely have broad implications for the national economy, as the talents of these women are underutilized.
Islam offers a balanced solution. It upholds both career and family care as noble and commendable responsibilities. Islam acknowledges the right of women to work, earn a livelihood, and contribute to society, as exemplified by figures like Sayyidatina Khadijah r.a., a successful businesswoman and the beloved wife of the Prophet Muhammad ﷺ. At the same time, Islam elevates motherhood and family-building as act s of worship. The key is ‘balance’, not choosing one at the expense of the other. With the right structure and community support, a Muslim woman can thrive in both roles maintaining excellence and integrity. On the other hand, without systemic reforms, Malaysia risks long-term losses. Rigid work structures, poor parental leave, and inadequate support systems erode mothers’ ability to fulfil roles, leading to child developmental issues, declining birth rates, and weakened family bonds. These are not just social concerns; they are national threat.
Investing in family-friendly policies is not an act of generosity—it is a strategic imperative and a religious obligation upon those in power. In Islam, the framework of Maqasid al-Shariah (the objectives of Islamic law) provides a fundamental yet comprehensive guide for governance that ensures the preservation and promotion of societal well-being. These objectives−namely the protection of religion (din), life (nafs), intellect (‘aql), progeny (nasl), and wealth (mal)−are not abstract ideals but concrete obligations that shape just and compassionate public policy. Central to this framework is the protection of nasl or lineage, which encompasses the care of families, children, and particularly mothers. Policies that support maternal health, work-life harmony, early childhood care, and economic stability are in direct alignment with this objective. A nation that neglects these duties undermines its very foundations, leading to increased psychological distress, declining birth rates, weakened family bonds, and the erosion of productive human capital. In essence, to protect mothers is to protect the future of a nation. It is to uphold the very Maqasid that define a moral and thriving society.
