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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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
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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
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