Fruitful Living
Role and contribution of women in Islam (Part 1)
In the Name of Allah, the Most Gracious, the Most Merciful
We begin in the name of Allah, the Lord of the Worlds, sending endless praises upon Him, and invoking peace and blessings upon His noble Prophet Muhammad (peace and blessings be upon him), his family, and his companions.
Introduction
Throughout human history, women have often suffered marginalisation and discrimination. In some societies, they were denied property rights, inheritance, and education, while others reduced them to mere objects of ownership (Engineer, 2008). Unfortunately, these misconceptions have carried into modern times, with many still perceiving Islam as an oppressive religion for women.
In truth, Islam came to restore women’s dignity, ensuring their legal, economic, and social rights. The Qur’an and the Prophet Muhammad’s (peace be upon him) teachings positioned women as equal spiritual beings and essential contributors to family and society (Barlas, 2019).
Women Before Islam
Pre-Islamic Arabia, known as the Jahiliyyah era, was marked by profound injustices against women. The birth of a daughter was often considered a source of shame, leading to the horrific practice of female infanticide. The Qur’an strongly condemned this crime: “And when the girl [who was] buried alive is asked, for what sin she was killed” (Qur’an 81:8–9). Beyond this, women were regarded as part of a man’s inheritance, transferred like property to male relatives upon a husband’s death. They had no recognised rights to inheritance, education, or social participation, and were excluded from leadership and decision-making roles (Stowasser, 1996). This oppressive environment highlights the transformative nature of Islam, which elevated women’s status by granting them dignity, rights, and responsibilities.
How Islam liberated and empowered women
With the advent of Islam, a radical transformation occurred in the condition of women. The Qur’an firmly established spiritual equality between men and women, affirming: “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women… Allah has prepared for them forgiveness and a great reward.” (Qur’an 33:35). This verse placed women as equal participants in faith, worship, and accountability before Allah.
Islam also granted women rights that were unprecedented at the time. These included:
- Inheritance: “For men is a share of what the parents and close relatives leave, and for women is a share… a legal share.” (Qur’an 4:7).
- Consent in marriage: “O you who believe, it is not lawful for you to inherit women against their will…” (Qur’an 4:19).
- Independent economic rights: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32).
The Prophet Muhammad (peace be upon him) reinforced this vision by declaring: “Seeking knowledge is obligatory upon every Muslim, male and female.” (Ibn Majah, Hadith 224). By institutionalising these rights, Islam recognised women’s agency in family, society, and the marketplace centuries before modern feminist discourse (Mernissi, 1991).
By Imam Alhaji Saeed Abdulai, the Author
Join our WhatsApp Channel now!
https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
Saying no to sin becomes easier when love leads the way
Though each of us faces temptations periodically, saying no to sin should not always be a long internal debate. Saying no becomes easier when we remember that saying yes hurts someone whose love we cannot live without.
Love is a powerful motivator. When you deeply love someone, you do not want to disappoint them or break their trust. In the same way, when we truly understand God’s love for us, obedience becomes a response of love, not merely a religious duty.
Jesus did not die for us because we were perfect. He died for us while we were still sinners. His sacrifice at Calvary was the ultimate demonstration of personal, sacrificial, and unconditional love. Every drop of blood, every wound, and every moment of suffering was endured so that we could be forgiven, restored, and given eternal life.
When we keep the cross before our eyes, sin begins to lose its attractiveness. How can we casually embrace what nailed our Saviour to the cross? How can we take lightly what cost Him everything? This realisation does not produce fear—it produces devotion.
Living with eternal accountability
Romans 14:7–12 reminds us that we do not live to ourselves and we do not die to ourselves. Each of us belongs to God, and each of us will give an account of our lives before Him. This truth is not meant to terrify us, but to sober us.
Our choices matter. Our words matter. Our actions matter. Not because we are trying to earn salvation, but because our lives are meant to reflect the One who saved us. Christianity is not a casual commitment; it is a lifelong surrender.
Living with eternal accountability helps us make wiser decisions. It teaches us to think beyond the moment and consider eternity. It helps us resist temporary pleasures that can cause lasting damage to our spiritual lives and our witness.
Conclusion
No one is too wicked, too broken, too unlovable, or too far gone for Jesus to love. His grace reaches deeper than our failures, and His mercy is greater than our mistakes. The way to life is always open, and the invitation of grace still stands.
Walking in the way of life does not mean we will never stumble, but it does mean we will never walk alone. Christ walks with us, strengthens us, forgives us, and leads us forward. And as we keep our eyes on the cross, may our hearts remain anchored in the love that saved us and continues to transform us.
By Rev. Dr Joyce Aryee
Join our WhatsApp Channel now!
https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
Responsibility extends beyond our homes to our environment and communities.
Allah says: “It is He who has made you successors upon the earth.” (Qur’an 6:165)
As khalīfah (stewards), we are entrusted to protect and preserve the earth. Unfortunately, activities like illegal mining (galamsey), poor sanitation, and deforestation have become threats to our land and water bodies.
Dr Julian Agyeman and Bob Evans (2004) in Just Sustainability argue that environmental justice is deeply tied to social equity we cannot claim moral uprightness while destroying the environment that sustains others.
Every responsible man must see the environment as an amānah (trust). Picking up litter, planting trees, conserving water, and speaking against galamsey are all acts of faith. As the Prophet صلى الله عليه وسلم said:
“If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as a charitable gift.” (Bukhari, Hadith 2320)
True responsibility therefore includes ecological consciousness for to destroy the environmentis to destroy the future we claim to build.
5.1 Environmental stewardship under the 1992 Constitution of Ghana
The 1992 Constitution of Ghana establishes environmental stewardship not merely as a governmental obligation but as a moral and civic duty of all citizens. It integrates environmental protection into the nation’s vision for sustainable development, justice, and intergenerational equity. Three key articles Article 36 (9), Article 41(k), and Article 269 outline this framework of responsibility.
1. Article 36 (9): Directive principles of state policy
“The State shall take appropriate measures needed to protect and safeguard the national environment for posterity; and shall seek cooperation with other states and bodies for the purpose of protecting the wider international environment for mankind.”
This article establishes that environmental protection is both a national and global responsibility.
It commits Ghana to sustainable use of natural resources including land, forests, water, and minerals for the benefit of future generations.
In essence, it means that every Ghanaian must act with intergenerational consciousness, ensuring that today’s development does not destroy tomorrow’s heritage. This principle directly condemns harmful practices such as illegal mining (galamsey), deforestation, and pollution.
By Imam Alhaji Saeed Abdulai
News6 days agoCSP Catherine Gagakuma: The Firm, Fair, Fearless Officer in Charge at Awutu Camp Prison
- News1 week ago
Ghana Zambian Relations: President Mahama calls for economic reset and deeper cooperation
- News1 week ago
God has revealed Ghana’s next president, names Wontumi as NPP chairman- Nigel Gaisie
