Finally, how can we become holy? Holiness only results from a right relationship with God by believing in Jesus Christ as Saviour (accepting His gift of eternal life). If we have not placed our faith in God’s Son alone to save us from our sins, then our pursuit of holiness is in vain. So, we must first make sure we are born again believers – John 3.

If we truly are believers, then we recognise that our position in Christ automatically sets us apart from the world – 1 Peter 2:9. After all, we have a relationship with the living God! Then we must daily live a set-apart life, not trying to “blend in” with the world, but instead living according to God’s Word as we study the Bible and grow in it.

In Mark 7:9-16, the Lord Jesus tells us that the way we think is what defiles us and robs us of truth and holiness. The Pharisees had replaced God’s rules of faith and holiness with their own rules and regulations which they tried to force people to follow.

They saw themselves as experts of God’s word but promptly added so much to it that it was no hope of God. It is idolatry to claim that our interpretation of God’s word is as important as God’s word itself, and it is especially dangerous to set up unbiblical standards for others to follow.

We should always look to Christ Jesus for guidance about our behaviour, for He alone is the visible image of the invisible God as we read in Col. 1:15-19:

“The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through Him and for Him. He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy. For God was pleased to have all His fullness dwell in Him.”

Walking in the truth and holiness

Paul’s epistle to the Ephesians speaks a lot about walking in truth and holiness. I would like to focus on what he says as a means of grasping the sheer privilege of being God’s channel for truth and holiness. This is found in Eph. 4:17-32 and I shall take it by the verses.

Introduction

1. In Eph. 4:1, we saw where Paul began to describe our “duty” to “walk worthy of the calling with which you were called.”
2. In doing so, he first called us to “walk together in unity” by admonishing us to:
   a. Display the “attitude” crucial for maintaining unity – Eph. 4:2-3;
   b. Understand the “basis” of the unity we have in Christ – Eph. 4:4-6;
   c. Utilise the “gifts” given by Christ to His church that serve to keep the body of Christ together and growing – Eph. 4:7-16.
3. In the last half of chapter four – Eph. 4:17-32, Paul continues to describe the sort of “walk” that is worthy of our calling, especially as “a holy temple in the Lord.”
   a. Whereas the first half emphasised “Walking Together in Unity;”
   b. This section emphasises “Walking in Truth and Holiness.”

• Rev. Dr Joyce Aryee,
  the author

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 Though debated, women’s leader­ship is not prohibited in Islam if practiced within Islamic ethics. Muslim women historically influ­enced governance through education, economic power, and advisory roles (Ahmed, 2021). Contemporary Muslim women in public office embody the Qur’anic principle of justice (Qur’an 4:135).

Islam encourages professions that benefit society. Female physicians, gynecologists, and nurses are essential in Muslim societies, ensuring culturally sensitive healthcare (Shaikh, 2015). Similarly, Muslim women in education, media, and business embody the Pro­phetic principle of service to humanity.

The Ghanaian context

In Ghana, Muslim women play a pivotal role in sustaining both families and communities. Beyond managing households, many women assume the role of primary breadwinners, paying school fees, supporting relatives, and financing community projects. Their contributions extend into professional and public life. In academia, Dr Rabi­yatu Armah, an Islamic educationist and lecturer at University of Ghana, has championed girls’ schooling and equal opportunities in religious studies. In politics and governance, Hajia Sami­ra Bawumia, Ghana’s former Second Lady, has promoted literacy, health, and women’s empowerment through nationwide initiatives. In the media, Madam Shamima Muslim, who serves as Deputy Presidential Spokesperson under President John Dramani Maha­ma, stands as a role model for young Muslim journalists. Her career reflects how Muslim women can excel in public communication while upholding modes­ty and Islamic values. These examples affirm that empowering Muslim women in education, media, and governance strengthens both families and national development.

Education and economic empower­ment

The Prophet Muhammad (peace be upon him) stated: “The best of you are those who are best to their women.” (Tirmidhi, Hadith 1162). Honouring women means enabling them to access education and livelihood. Denying women education contradicts both the Qur’an and Sunnah and weakens the Muslim ummah (Barazangi, 2008).

A call to rethink our attitudes

Muslim societies today must critically re-examine cultural practices that con­tinue to restrict women’s potential and return to Islam’s authentic message. The Qur’an and Sunnah affirm wom­en as not only homemakers but also scholars, professionals, and leaders in society. True empowerment lies in realising the framework Islam already provides.

The role of Muslim scholars (‘ulama) is crucial. Those trained in Sharia and Islamic jurisprudence (fiqh) must guide women in balancing modesty with participation in business, edu­cation, and public service. History offers powerful precedents: Aisha bint Abu Bakr (RA), one of the Proph­et’s wives, transmitted over 2,000 hadiths and was a leading authority in law; and Fatima al-Fihri founded the University of al-Qarawiyyin in Morocco, the world’s oldest existing university. Their legacy demonstrates how knowledge and faith combined to shape civilisations. Equipping today’s Muslim women with similar guidance will strengthen families, uplift communities, and ensure a prosperous ummah.

Conclusion

Islam dignified women at a time when they were devalued, transform­ing them from marginalised figures to partners in faith, family, and society. From Khadijah (RA), who invested her wealth in the Prophet’s mission, to Ai­sha (RA), who transmitted knowledge and shaped Islamic scholarship, wom­en have always stood at the heart of the ummah. The Qur’an enshrined their rights to inheritance, education, economic participation, and spiritual equality (Qur’an 4:7; 33:35).

Equally significant is the role of Muslim women in marriage and family life. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), highlighting marriage as a bond of comfort and protection. As wives and mothers, Muslim women nurture faith, instill moral discipline in children, and create homes rooted in mercy, patience, and cooperation. This domestic leadership comple­ments their contributions in business, education, health, and governance, ensuring balance in both private and public life.

Allah reminds us: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32). Empowering women in marriage, education, and work is therefore central to building thriving families, resilient communities, and a strong ummah.

By Imam Alhaji Saeed Abdulai, the Author