Fruitful Living
Call to Public Institutions in Ghana (Part 3)
Despite these legal protections, Muslim women in Ghana often face challenges when attempting to observe Hijab as modesty and as an act of worship in public institutions such as Universities, Banks, Ministries, public health institutions and government agencies.
This is a violation of their constitutional rights and an infringement on their freedom of worship.
We call upon public institutions in Ghana to:
Respect the constitutional provisions and allow Muslim women to wear the Hijab without fear of discrimination.
Promote inclusivity by ensuring that dress codes accommodate religious attire, including the Hijab.
Educate staff and the public about the importance of religious tolerance and diversity.
As the Prophet Muhammad (peace and blessings be upon him) said: “There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a white person over a black person, nor of a black person over a white person, except by piety.”
(Musnad Ahmad, 22391).
Rewards of Observing Hijab in Dunya and Akhirah
Observing the Hijab brings immense rewards in both this world and the Hereafter. The Hijab protects women from harm, preserves their dignity, and earns the pleasure of Allah.
In the Hereafter, those who obey Allah’s commands will be rewarded with eternal bliss: “Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.” (Quran 85:11).
Summary and Conclusion
Servants of Allah, the Hijab is a divine command, a mark of faith, and a human right protected by Ghana’s Constitution and international law. It is a shield of modesty that protects individuals and society from immorality.
The Quran says: “And whoever fears Allah – He will make for him a way out and will provide for him from where he does not expect.” (Quran 65:2-3).
Servants of Allah, with these cogent submissions on the hijab, the evidence of its benefits cuts across humanity in general. Remember, the religious injunctions emanate from Allah, your Lord.
Therefore, let us work collectively to ensure that the congenial environment is created for Muslim and non-Muslim women alike to cultivate voluntary love for the hijab as part of modesty and are not denied their right to wear hijab in any public institution such as the universities, banks, ministries, public health institutions and government agencies as well as other public and private institutions.
May Allah guide us to uphold His commands and strengthen our faith. Ameen thuma Ameen.
References
• The Noble Quran
• Sahih Bukhari
• Sahih Muslim
• The 1992 Constitution of the Republic of Ghana
• Universal Declaration of Human Rights (UDHR), 1948
• Tafsir Ibn Kathir
• Works by contemporary scholars like Sheikh Ibn Baz and Dr Zakir Naik
By Imam Alhaji Saeed Abdulai, the Author
“You are the salt of the earth… You are the light of the world. A city set on a hill cannot be hidden.” — Matthew 5:13–14
Introduction
Imagine eating your favourite meal, beautifully prepared, rich in colour and aroma, but completely without salt. You take the first bite, expecting delight, but instead, it tastes flat and disappointing. Something important is missing.
Also, imagine walking through a place in total darkness. You cannot see where you are going. You hesitate, you stumble, and fear begins to creep in. Then suddenly, a small light appears. Instantly, everything changes. You can see. You can move. You feel safe.
This is the picture Jesus paints when He calls us the salt of the earth and the light of the world. The world without Christ is like tasteless food and deep darkness. And God has chosen His people to make the difference.
You are the salt of the earth
Jesus said clearly, “You are the salt of the earth.”This is not something we are trying to become. It is who we are as believers.
Salt preserves and it adds flavor. In the same way, God has placed us in the world to preserve what is good and to bring godly influence wherever we find ourselves.
The Bible reminds us in Philippians 2:15 that we are to live “blameless and pure… in a crooked and perverse generation, in which you shine as lights in the world.” Even in a world that is drifting away from truth, God’s people are meant to stand firm.
Our words, our actions, and our choices should reflect Christ. When we live with integrity, we become a preserving force in our environment.
Salt must not lose its taste
Jesus continues by saying, “If the salt loses its flavor, how shall it be seasoned?” This is a warning. When believers lose their distinctiveness, they lose their impact.
The Bible says in Romans 12:2, “Do not be conformed to this world, but be transformed by the renewing of your mind.”When we begin to think, speak, and act exactly like the world, our influence fades.
God calls us to be different, not for pride, but for purpose. Our lives should reflect His truth, His holiness, and His love.
When we remain rooted in Him, we keep our spiritual “flavour” and continue to make a difference.
You are the light of the world
Jesus also said, “You are the light of the world.” Light reveals, guides, and gives hope. In the same way, our lives are meant to reflect the light of Christ.
In John 8:12, Jesus said,“I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”As we follow Him, His light shines through us.
This means that in places of confusion, we bring clarity. In places of despair, we bring hope. In places of darkness, we reflect His truth.
We do not produce the light ourselves. We reflect the light of Christ in us.
In the Name of Allah, The Most Gracious, The Most Merciful
All praise is due to Allah, the Lord of all worlds. We send peace and blessings upon the noble Prophet Muhammad (pbuh), his family, his companions, and all those who stand for justice until the Day of Judgment.
Human trafficking is not merely a crime it is a systematic violation of the divine order established by Allah. It degrades human dignity, corrupts society, and undermines justice. Addressing it, therefore, is both a religious obligation and a societal necessity.
Abstract
Human trafficking represents a severe violation of human dignity and a contemporary manifestation of slavery. This study provides a comprehensive examination of human trafficking through Islamic ethical principles, Qur’anic anthropology, Prophetic traditions, and the framework of Maqāṣid al-Sharīʿah (higher objectives of Islamic Law). It further situates these teachings within international, regional, and national legal regimes, highlighting implementation challenges and the
Strategic role of religious leadership. The study argues that Islamic law not only prohibitstrafficking but provides a holistic moral and institutional framework for its eradication.
Introduction
Human trafficking remains one of the most pervasive forms of organised transnational crime, involving the recruitment, transportation, and exploitation of vulnerable individuals through coercion and deception. It constitutes a structural violation of human dignity and freedom.
In Ghana, trafficking manifests in multiple forms, including child labour in fishing communities, domestic servitude, and cross-border exploitation. These practices undermine human capital development and perpetuate cycles of poverty.
From an Islamic perspective, trafficking contradicts the fundamental purpose of human existence—dignified servitude to Allah and moral stewardship on earth. Scholars consistently affirm that trafficking represents a modern extension of slavery and is categorically prohibited within Islamic law (Rashdi, 2024; Alkharji, 2023).
Islamic theological foundations of human dignity
Islam establishes a robust ontological framework of human dignity (karāmah). The Qur’an affirms:
• “We have honoured the children of Adam” (Qur’an 17:70)
• “We created man in the best of forms” (Qur’an 95:4)
These verses emphasise inherent human worth, autonomy, and moral responsibility. Human trafficking negates this dignity by reducing individuals to commodities.
Allah further states: “Remember˺ when your Lord said to the angels, “I am going to place a successive ˹human˺ authority on earth.” Quran 2:30.
This order of Allah establishes the doctrine of khilāfah (vicegerency) (Qur’an 2:30) positions humans as moral agents responsible for justice and compassion. Trafficking represents a direct violation of this divine trust (Ibrahim, 2023).
Also, in Quran chapter 31:20 Allah said: “Do you not see that Allah has subjected for you whatever is in the heavens and whatever is on the earth and has lavished His favours upon you, [both] apparent and hidden?”.
On the basis of this text, it is apparent that mankind is inherently entrusted with the authority of this world. Human trafficking therefore, obstructs human authority and denies him progress.
This Quranic text emphasises that mankind is a representative of Allah on earth. We should therefore accord each other honour and recognition to demonstrate our full potentials by exhibiting the true characteristics of Allah on earth such as Compassion, Caring, Forgiving. Human
Trafficking is anti-Godly and potentially kills the dream and aspirations of many people on earth.
Prophetic ethics and the sanctity of rights
The Farewell Sermon of the Prophet Muhammad (pbuh) articulates a foundational human rights framework. He (pbuh) said:
• “Your blood,
• Your wealth, and
• Your honour are sacred.”
This profound declaration establishes the inviolability of life (nafs), property (māl), and honour (‘ird), forming the ethical cornerstone of Islamic social justice. It affirms that every individual is entitled to security, dignity, and protection from harm. These principles prohibit all forms of oppression, exploitation, and injustice, regardless of context or status. Human trafficking, by its very nature, entails physical abuse, economic exploitation, and the degradation of personal dignity.
It simultaneously violates the sanctity of life through harmful conditions, undermines property rights through forced labour, and destroys honour through humiliation and abuse. Consequently, it stands in direct contradiction to Prophetic teachings and is unequivocally prohibited within Islamic ethical and legal frameworks.
By Imam Alhaji Saeed Abdulai
