Fruitful Living
Muslim women in leadership, governance and other professional fields (Final part)
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
The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
