From an Islamic perspective, these behaviors are not simply “wrong actions” but are symptoms of a disconnection from purpose, identity, and accountability to Allah. Islam not only prohibits zina and exploitation; it builds a system that protects dignity, النفس (self), and المجتمع (society). When that system weakens—not just in law, but in hearts—people begin to seek validation, security, and control through other means. The القلب (heart), when not anchored in remembrance of Allah, becomes vulnerable. It looks for worth in attention, in money, in being desired, even if that desire is degrading. This is how the النفس (nafs), when left unchecked, starts to justify what it once resisted.
Psychologically, this is also about how the mind adapts. Repeated exposure normalizes behavior. What was once shocking becomes “common.” When women see others gain financially, receive attention, or appear “free” without visible consequences, the brain begins to reframe that behavior as an option rather than a violation. Social learning plays a strong role—people imitate what they see rewarded. Over time, moral discomfort decreases, and rationalization increases: “Everyone is doing it,” “This is survival,” or “This is my choice.” But beneath these justifications, there is often a deeper layer—unmet emotional needs, trauma, financial pressure, lack of guidance, or even rebellion against restrictive environments without proper understanding.
The increase in such trends is not happening in isolation. It is influenced by global culture, social media exposure, economic challenges, and weakened community accountability. When modesty is no longer valued socially, when marriage becomes difficult, when financial independence feels out of reach, and when spiritual education is reduced to rituals without internalization, people start creating alternative paths—some of which are harmful. At the same time, there is a silence within communities. These issues are discussed privately, whispered about, but not addressed with wisdom and structure. This silence allows the behavior to grow in the shadows.
The suffering here is layered. The women involved may appear empowered on the surface, but many are carrying emotional exhaustion, identity confusion, and a quiet sense of emptiness. Being valued only for the body or for temporary pleasure erodes self-worth over time. Trust becomes difficult, and long-term stability becomes fragile. At the same time, young girls who observe this—whether directly or through social circles—begin to internalize distorted ideas about relationships, value, and success. What they see, they may eventually imitate, especially if there are no strong alternative role models.
But this is not only about women. There are men who are participating, enabling, and even driving this behavior. Demand shapes supply. If there were no men willing to engage in such acts, the environment would not sustain it. This is why the issue must be seen as a community-level concern, not a gendered blame. When accountability is selectively applied, the problem deepens rather than resolves.
What we are witnessing is not just moral decline—it is a misalignment between identity and practice. A nation may identify as 100% Muslim, but Islam is not upheld by labels; it is upheld by consciousness (taqwa), by internal discipline, and by collective responsibility. When faith becomes external and not internal, behaviors begin to contradict beliefs.
This conversation is not to shame, but to understand. Because without understanding the “why,” we cannot guide change. And this is only one side of the picture. There are also behaviors observed among men within the community that contribute to this dynamic, and those must be addressed with equal honesty.
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