Features
New forms of Islamic marriage in Ghana
In name of Allah, the Most Compassionate and Merciful!
We praise and salute the Prophet of Islam, our leader and beloved to Allah and to us, Mohammed, Peace and blessings of the Almighty be upon Him and His family and noble companions.
Last week, I presided over a marriage ceremony as the conductor as well as the Imam who rendered the Khutba or marriage sermon and gave an advice to the couple at the National Mosque of Ghana at Kanda in Accra.
My attention has been drawn to some Muslims professionals, including some scholars and students of knowledge pouring their criticism and objections over certain practices and activities that took place at the ceremony and its aftermath. Some described it as foreign and alien to our culture but not unlawful, and others say it is completely haram and not permissible in Islam.
I have decided to offer my opinion, and an Islamic Fatwa in public without publicly exposing the couple out of our respect to them because the subject matter is becoming a public matter and therefore I pray my opinion would help in settling or at least extinguishing the simmering tension and debate over Islamic laws; traditions and its application, Insha Allah.
The Holy Quran as the ultimate Guide for all Muslims in every aspect of life permits entertainment and merry making when one or group of people rejoice or find a means to be happy.
Say, O Prophet, “In Allah’s grace and mercy let them rejoice. That is far better than whatever wealth they amass.” 10:58.
The only concern is for all the people involved and participating not to include or entertain any form of any of the following:
1. Alcoholic drinks
2. Consumption of pig
3. Consumption of the meat of dead animal or lawfully permitted animal to be consumed but wrongly slaughtered
4. Dancing with a woman or a man in case of a woman who is not lawfully your partner, sister, mother or daughter.
5. Exposing parts of the body that makes one attractive and sexy
6. The lyrics in the music does not have or contain any immoral words, among other things.
In certain cultures in Ghana and outside Ghana, couples exchange weddings or engagement rings before, during or after the wedding and wedding gowns whether white or any colour including holding parties and receptions at hotels or event centres, and the issuance of marriage certificates.
All these are permitted in Islam as long as it does not violate or break any law such as kissing in public between the couple, which is also permissible only to some extent, touching the body parts of your partner in a dance or any form, and the superstition that the rings and white gowns bring fortunes or bondage between the couple.
Ibn Abbas reported: Ayisha gave away one of her relatives in marriage to a man among the Ansar. The Messenger of Allah, peace and blessings be upon him, came and said, “Did you send them a girl?” They said yes. The Prophet said, “Did you send someone to sing with her?” She said no. The Prophet said, “Verily, the Ansar are a people who love poetry, so you should send someone along with her to say: Here we come, to you we come, greet us as we greet you.”
Source: Sunan Ibn Mājah 1900
In another narration of this Hadith by Imam Bukhari (RA), the Prophet, peace and blessings of Allah be upon actually said: oh Ayisha, was there any entertainment in the gathering because the people of Madina love entertainment.
I pray to Allah to bestow upon us His wisdom and guide, bless all our efforts and understanding of the religion and bless our affairs.
The writer is a Member of the National Peace Council of Ghana (NPC) and Chairman of the Greater Accra Regional Peace Council (GARPC). Executive Secretary of the Tijjaniya Muslims of Ghana.
By Alhaji Khuzaima Mohammed Osman
I experienced something on Monday, June 15, that really frustrated me. I had to go to the ministries but I could not get up early that day so I decided to pick a taxi and get to the Tuba Junction.
When I got there I realised that Traffic had built up from the Toll Booth towards Accra. After a while I got a Taxi and it was when we got to a certain spot on the road, that I realised why there was a traffic jam.
There is a short stretch of the road where each time it rains heavily, loose material run down the hill onto the road, blocking one side of the road. Vehicles from Kasoa to Accra are then forced to move into one of the lanes of those going towards Kasoa from Accra.
The two lane road from Accra to Kasoa becomes a single carriage way. That was the reason for the traffic jam from the toll booth onwards.
This has been a perineal problem and yet, no permanent solution has been found till date. The area falls under Ga South and even though, a new MCE has taken over, the technocrats are still there and so the problem is not new to them.
There is therefore no excuse for the inability of the Ga South Metropolitan Assembly to resolving the problem on that stretch of the road. Apart from the Ga South Metropolitan Assembly, another institution that must be held accountable is the Ghana Highways Authority.
The Highways Authority cannot say they are unaware of this issue. The fact that the problem falls within the area of responsibility of the Ga South Assembly, does not relieve the Ghana Highways Authority, of their responsibility of ensuring that our highways are maintained in a motorable state at all times.
A collaboration between the Ghana Highways Authority and The Ga South Municipal Assembly is required for a permanent resolution of the problem.
There was another traffic jam at a place called Atala about 250 metres to the traffic light at Old Barrier as a result of an issue similar to the one close to the toll booth, that I talked about earlier.
When we got to Weija junction, we encountered another traffic jam. The cause of this jam was a bad condition of road about 80 metres from the traffic light at Ga South Hospital heading towards Accra.
Due to the bad nature at that section of the road, vehicles are compelled to slow down resulting in a traffic jam stretching all the way to Weija Junction.
I started wondering if that short stretch of road cannot be sorted on one Sunday when traffic is usually light. When we got to the traffic light at Odorkor, there was another issue.
When the traffic light shows green, there is a slow down because there is a big pothole or should I say manhole in the outer lane, right at the traffic light. Vehicles in the outer lane are compelled to swerve into the second lane thereby causing a traffic to slow down and resulting in a traffic jam.
It is very important to take into account the effect of traffic jam on the national economy. If we are able to assess the value of the loss to the economy of the nation, I believe the issue of traffic jam will be prioritised.
Imagine persons working at various Government Organisations like Registrar General’s Department, Ghana Ports and Habours Authority, Ghana Revenue Authority, CEPS etc. and lives at Kasoa and whose job is to collect revenue for the state and is held up in traffic.
Just imagine the effect their lateness to work will have on the economy if you consider the delays in say clearing of goods at the port and as a result traders cannot sell their goods for government to generate the required taxes.
Let us deal with the traffic jams on our streets to promote economic growth. God bless.
By Laud Kissi-Mensah
Mortality is an inherent aspect of life, a universal experience that has sparked philosophical, theological, and scientific inquiry throughout human history.
This article aims to provide a comprehensive and nuanced exploration of mortality, acknowledging the complexity of the topic and the diverse perspectives surrounding it.
The biological imperative
From a biological standpoint, death is a natural part of the life cycle. It serves as a mechanism for the evolution of species, allowing for the passing on of genetic material and the adaptation to environmental changes.
Evolutionary perspective: Death allows for the recycling of resources, promoting the survival and adaptation of species.
Life span and senescence: Cellular aging and the limitations of biological systems contribute to mortality.
Philosophical and existential perspectives
Existentialism: Emphasises individual freedom and responsibility in the face of mortality.
Meaning and purpose: The finite nature of life can prompt individuals to seek meaning and purpose.
The human condition: Mortality is a fundamental aspect of the human experience, shaping our perceptions and values.
Cultural and spiritual views
Afterlife and spirituality: Many cultures and religions believe in an afterlife or spiritual continuation.
Rituals and mourning: Cultural practices surrounding death reflect the significance of mortality in human experience.
Legacy and remembrance: The impact of one’s life can transcend mortality.
Ethical considerations
End-of-life care: Ethical debates surround issues like euthanasia, assisted dying, and palliative care.
Quality of life: Balancing the value of life with the quality of life is a complex ethical issue.
Resource allocation: Societal decisions about healthcare and resource distribution involve considerations of mortality.
Psychological impact
Grief and loss: The experience of mortality can evoke profound emotional responses.
Fear and anxiety: The awareness of mortality can lead to existential anxiety.
Appreciation and gratitude: Recognising mortality can foster appreciation for life.
Conclusion
Mortality is a multifaceted aspect of human existence, influencing how we live, relate, and find meaning. Understanding and acknowledging mortality can prompt deeper reflections on life and our place in the world.
By Robert Ekow Grimmond-Thompson
