Fruitful Living
Role of Muslim women in marriage (Part 2)
In Islam, marriage is a sacred bond based on mutual love, compassion, and responsibility. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), symbolising protection, comfort, and dignity. Within this partnership, the role of the Muslim woman is vital for nurturing both the husband and the wider family.
Her responsibilities to her husband include fostering mutual respect, supporting him emotionally, safeguarding the home, and preserving his honor in his absence, as enjoined in Qur’an 4:34. The Prophet Muhammad (peace be upon him) emphasised kindness and mutual care, reminding husbands and wives that “the best among you are those who are best to their wives” (Tirmidhi, Hadith 3895).
To her children, a Muslim woman is the first teacher and nurturer, instilling faith, morality, and discipline. Her role extends beyond physical care to building strong spiritual foundations for future generations.
For the family as a whole, she cultivates an environment of mercy, patience, and cooperation, ensuring the home remains a sanctuary of Islamic values. Thus, in marriage, the Muslim woman’s role is not one of subservience, but of partnership and leadership in nurturing a righteous family, the cornerstone of a strong society.
Influential women in early Islam
Numerous women in Islamic history shaped the faith’s intellectual, social, and political foundations:
- Khadijah bint Khuwaylid (RA): A successful merchant and the Prophet’s first wife, she financed the early Muslim community and offered emotional support during the Prophet’s first revelations (Al-Bukhari, Sahih, Book 58).
- Aisha bint Abu Bakr (RA): Among the most influential scholars of Islam, narrating over 2,000 Hadiths, and teaching companions jurisprudence, theology, and ethics (Abbott, 1985).
- Nusaybah bint Kaʿb (RA): A courageous warrior, she protected the Prophet during the Battle of Uhud (Ibn Sa’d, Kitab al-Tabaqat al-Kabir).
- Rufayda al-Aslamiyya (RA): Regarded as the first Muslim nurse, she pioneered organized medical care during battles (Al-Tabari, History of the Prophets and Kings).
These examples challenge the stereotype of passive Muslim women; instead, they reveal active participants in religious, economic, intellectual, and political life.
Contemporary challenges and misunderstandings
Although Islam introduced revolutionary rights for women, in many societies cultural traditions and patriarchal practices have overshadowed its principles. This has led to widespread misunderstandings of women’s roles.
Hijab and public life: The Qur’an commands modesty in dress and behaviour (Qur’an 24:31), but modesty is not intended as a barrier to education, professional careers, or community engagement. Many scholars emphasise that hijab symbolises dignity, identity, and moral consciousness rather than exclusion from public life (Cooke, 2004).
Women as homemakers only: While the role of a homemaker is deeply respected, Islam does not confine women to domestic spaces. Khadijah (RA), the Prophet’s first wife, was a prominent entrepreneur, and historical records show women in Medina engaging in trade and agriculture without restriction (Haddad & Esposito, 1998).
Economic dependency: Economic hardship makes exclusive dependency unrealistic. Islam permits women to work and support families, especially in cases of widowhood or financial strain (Qur’an 4:32).
By Imam Alhaji Saeed Abdulai, the Author
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ADDRESSING mental health challenges requires a balanced approach that combines physical care, spiritual grounding, and professional support.
Physical wellbeing – A healthy body supports a healthy mind. Regular exercise, balanced nutrition, and adequate rest strengthen the nervous system and reduce stress. The Prophet Muhammad reminded believers of this balance: “Your body has a right over you.” (Sahih Bukhari, Hadith 5199). Caring for one’s physical state is therefore a religious duty as well as a medical necessity.
Contentment with Allah’s decree – Faith provides comfort during hardship. Believers are reminded that trials are part of divine wisdom: “Perhaps you dislike a thing and it is good for you.” (Qur’an 2:216). Contentment (rida) shields the heart from despair and builds resilience against psychological pressure.
Positive thought environment – Surrounding oneself with uplifting people, engaging in beneficial activities, and cultivating optimism are essential coping strategies. Islam encourages good company and forbids despair, teaching that “none despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87).
Guidance and counselling – Islam does not oppose medical or psychological intervention. The Prophet صلى الله عليه وسلم said: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.” (Sunan Abu Dawud, Hadith 3855). Seeking counselling from qualified experts alongside spiritual support ensures holistic healing.
Community support – Mosques and Islamic organisations can offer safe spaces for dialogue and group counseling. Ultimately, overcoming mental health challenges requires integrating faith, self-care, and professional guidance. By harmonising these elements, individuals can achieve both emotional stability and spiritual peace.
Islam’s holistic methodology for mental wellness
Islam offers a comprehensive approach to mental health that recognises the human being as a union of body, mind, and soul. Unlike purely biomedical models, which often focus only on symptoms, the Islamic methodology emphasises prevention, balance, and spiritual healing alongside medical care.
The Qur’an as healing – The Qur’an is described as “a healing for what is in the breasts” (Qur’an 10:57). Recitation and reflection bring tranquility, reduce anxiety, and renew hope. Many Muslims find comfort in verses of mercy, patience, and trust in Allah during difficult times.
The sunnah – The Prophet Muhammad s.a.w. modeled a balanced lifestyle that nurtured mental health. He encouraged moderation in worship, quality family time, rest, and healthy eating. His dhikr (remembrance of Allah), supplications for anxiety, and emphasis on optimism remain therapeutic practices.
Sayings of the sahaba – The early companions demonstrated resilience through trials. Bilal ibn Rabah, for instance, endured torture with unwavering faith, showing how patience (sabr) and trust in Allah (tawakkul) build inner strength.
Frequent listening to Qur’an recitation – Research shows that rhythmic recitation calms the nervous system and improves emotional wellbeing (Doufesh et al., 2014). For believers, listening to Qur’an recitation is not only worship but also a form of therapy that instills peace and spiritual clarity.
Attending Islamic public lectures – Regular participation in Islamic lectures, sermons, and study circles helps to renew faith, expand knowledge, and build community support. Such gatherings strengthen spiritual resilience and remind individuals that they are not alone in their struggles.
Contemporary scholarship and social care – Modern Muslim psychologists (Rassool, 2016) emphasise integrating spirituality with therapy. Additionally, zakat and mosque-based initiatives provide social and financial support, reducing the burden of stress.
This holistic framework anchored in Qur’an, Sunnah, community, and professional care offers a balanced pathway to mental wellness for Muslims today.
Summary
Mental health remains a pressing issue worldwide in Ghana, where economic, social, and cultural pressures heighten stress and anxiety. This article has shown that mental health is not merely the absence of illness but includes wellbeing, productivity, coping strategies, and social contribution. Scientific research highlights the roles of psychology, biology, and the nervous system, while social realities such as unemployment, postpartum depression, and substance abuse intensify the crisis.
Islam offers a holistic framework that complements modern psychology by addressing both the inner and outer dimensions of human life. The Qur’an, Hadith, and the experiences of the early Muslims provide spiritual tools—gratitude, patience, remembrance, and resilience—that strengthen mental wellbeing.
Combined with medical treatment, counseling, and healthy lifestyles, these practices create a balanced model for addressing mental health challenges. Ultimately, mental wellness is a shared responsibility that calls for individual self-care, family support, professional guidance, and strong community systems.
Conclusion
The debate on mental health in Ghana must go beyond medical statistics and stigma to embrace holistic and culturally relevant solutions. Islam provides a comprehensive approach rooted in faith, compassion, and responsibility. By emphasising gratitude, resilience, social justice, and community solidarity, Islam aligns with modern psychology while offering spiritual depth often missing from clinical models.
Frequent Qur’an recitation, public lectures, counselling, exercise, and healthy social interactions together form a practical roadmap for healing. Importantly, Islam recognises the legitimacy of medical treatment and encourages believers to seek remedies while grounding their hope in Allah’s mercy.
Policymakers, religious leaders, and health professionals must collaborate to expand awareness, strengthen community interventions, and remove barriers that prevent people from seeking help. Mental health is not simply a medical matter but a moral, social, and spiritual one. By combining faith and science, Ghana can address this urgent challenge in a way that honors cultural values, uplifts communities, and restores dignity to those affected.
By Imam Alhaji Saeed Abdulai, the Author
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B. Walking in Righteousness and True Holiness (Colossians 3:20–24)
- Learning Christ
- Learned through hearing Him and being taught by His apostles (Matt. 28:19–20).
- Christ is the Truth (John 8:31; 14:6).
- Putting Off the “Old Man”
- Refers to your former conduct before salvation (Col. 3:5–9).
- The old man is never content and “grows corrupt according to deceitful lusts” (like addictions).
- Renewing the Mind
- Key to true transformation (Rom. 12:1–2).
- Focus on things above (Col. 3:1–2).
- Putting On the “New Man”
- Created according to God (Col. 3:10).
- Lives in righteousness and true holiness (Col. 3:12–17).
Walking in truth and holiness involves both a putting off (Thou shalt not) and a putting on (Thou shalt) approach.
II. Practical Applications (Colossians 3:25–32)
Case Studies
- Lying (v.25)
- Old man: lies without concern.
- New man: speaks truth, especially to fellow believers.
- Anger (vv.26–27)
- Old man: lingers in anger, loses control.
- New man: may feel anger but does not let it linger or lead to sin; “do not give place to the devil.”
- Stealing (v.28)
- Old man: steals without care.
- New man: works honestly and helps those in need.
- Corrupt Communication (v.29)
- Old man: careless in speech.
- New man: avoids corrupt speech, builds others up.
III. Summary (Colossians 3:30–32; Ephesians 4:30)
- Acting like the old man grieves the Holy Spirit.
- By the Holy Spirit, we are sealed for the day of redemption.
- Put away old characteristics: bitterness, wrath, anger, clamor, evil speaking, malice.
- Put on new characteristics: kindness, tenderheartedness, forgiveness (Eph. 4:24).
IV. Conclusion
- If the church truly walks in truth and holiness, it would shine like a city on a hill (Matt. 5:14–16).
- The world, though darkened in understanding, could see the truth in Jesus.
- Christians must avoid worldly reactions and instead respond in righteousness and true holiness.
- We are God’s communicators—His pipeline, His publicisers—leading people into His truth and holiness.
- Rev. Dr Joyce Aryee, the author
