Fruitful Living
Divorce in Islam
Introduction
Servants of today’s khutbah addresses a topic that is both delicate and significant—divorce in Islam. Marriage is highly valued and recommended in Islam, seen as a means of fulfilling half of one’s faith.
However, Islam also recognises that not all marriages work out, and in cases where relationships become irreparable or detrimental, divorce is permitted as a last resort. Divorce in Islam is not taken lightly, nor is it encouraged without valid reason.
Rather, it is regulated with specific guidelines to ensure that all parties’ rights and dignity are respected.
Through today’s khutbah, we will discuss the concept of divorce in Islam, exploring relevant conditions precedent to divorce by referring to verses from the Qur’an, the sayings of the Prophet Muhammad (PBUH), conditions and rights regarding divorce, the legal perspectives under Islamic law, the Mohammdan Ordinance CAP 129 in the Ghanaian statues, and remedies for wrongful divorce.
What is Divorce?
Divorce, or Talaq in Arabic, is the legal termination of a marriage contract, allowing both spouses to separate and move on with their lives when marriage fails to fulfill its intended purpose. Divorce is seen as a compassionate option in Islam, as it can prevent oppression, suffering, and emotional harm when a marriage becomes unsustainable.
However, divorce is regarded as a last option, taken only after all other efforts to resolve issues have been exhausted. The Qur’an and Hadith provide clear guidance on how to approach this difficult decision, emphasising that divorce must be handled with patience, respect, and a sincere effort to avoid it whenever possible.
Divorce in Islam: Relevant Qur’anic Verses
The Qur’an provides specific guidance on divorce, regulating it with fairness and compassion to protect the rights and dignity of both spouses. The following are key verses relevant to divorce:
The First and Second Talaq: Allah (SWT) says in Surah Al-Baqarah:
“Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment…” (Qur’an 2:229).
This verse limits the pronouncement of divorce to twice, encouraging the husband to either reconcile with his wife or release her with kindness. This restriction ensures that divorce is not taken lightly and that there is room for reflection and forgiveness.
The Third Talaq and Remarriage: Allah (SWT) further states:
“And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him…” (Qur’an 2:230).
Here, Allah establishes that after the third talaq, the couple cannot remarry unless the wife marries and divorces another man. This rule prevents impulsive divorces, reminding spouses of the seriousness of their decision.
The Waiting Period (Iddah): Allah (SWT) in Surah Al-Baqarah emphasizes the waiting period:
“And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves in a fair manner” (Qur’an 2:232).
This verse protects women’s rights, allowing them the freedom to remarry if they desire, once the waiting period is over. The waiting period (iddah) also serves as a time for reflection, reconciliation, and healing.
Kind Treatment and Avoiding Harm: Allah (SWT) says in Surah Al-Baqarah:
“Do not retain them to harm them so that you transgress…” (Qur’an 2:231).
This verse warns husbands against holding onto their wives out of spite or harm, urging them to treat women with respect, even during divorce.
Chapter of Divorce (Surah At-Talaq): In Surah At-Talaq, Allah (SWT) provides specific rules on the process of divorce, including waiting periods for pregnant women and guidance on providing financial support during and after divorce.
“And those who no longer expect menstruation among your women, if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth” (Qur’an 65:4).
This verse offers guidelines on different waiting periods, protecting both spouses and any children involved.
These verses emphasise that divorce, while allowed, must be handled thoughtfully, with a focus on justice, respect, and care for all parties.
The Prophet Muhammad’s (PBUH) Sayings About Divorce
The Prophet Muhammad (PBUH) emphasised that divorce should be a last resort. He said:
“Of all the lawful acts, the most detestable to Allah is divorce” (Abu Dawud, 2178).
This Hadith reminds us that, although divorce is permissible, it is disliked by Allah (SWT). The Prophet (PBUH) encouraged couples to exercise patience, understanding, and forgiveness before considering divorce.
He advised spouses to resolve their differences with kindness, highlighting the value of perseverance in marriage.
By Imam Alhaji Saeed Abdulai – 1BN Michel Camp, Tema
“…at just the right time, when we were still powerless, Christ died for the ungodly” – Romans 5:6 (NIV)
Introduction
JESUS Christ shed His blood on the Cross as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for our salvation.
The Holy Spirit glorifies the Lord Jesus Christ and convicts the world of its guilt. He regenerates sinners, and we are baptized in Him into union with Christ and adopted as heirs in the family of God.
The Holy Spirit also indwells, illuminates, guides, equips and empowers believers for Christ-like living and service.
We continue from where we ended last week.
Seven words on the cross
4. The word of spiritual suffering
“My God, my God, why have you forsaken me?” – Mark 15:34.
These words mark the climax of Jesus’ suffering for a lost world. Jesus experienced separation from God the Father as the sinner’s substitute. Here the sorrow, grief and pain were at their worst.
He was pierced for our transgression – “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” – Isaiah 53:5 (NIV), and gave Himself a “ransom for many” – Matthew 20:28; 1 Timothy 2:6.
God made Him who had no sin to be sin for you and me – 2 Cor. 5:21.
Jesus died, forsaken that we might never be forsaken – Psalm 22. Because of this we are redeemed by the suffering of Christ – 1 Peter 1:19.
5. The word of physical suffering
“Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.” – John 19:28.
Jesus nearing death goes through the agony of thirst. Jesus the fountain of Living Water desires earthly water and is given vinegar – sour wine which He rejects. He had to endure pain and shame.
6. The word of triumph
“When He had received the drink, Jesus said, “It is finished” – John 19:30.
Mission accomplished. The work of redemption is done. Jesus did not say “I am finished.” Rather, He triumphantly made a declaration that He had completed and accomplished His work on the cross.
• He had accomplished the earthly mission assigned by the Father;
• He had fulfilled the important Old Testament prophecy about the suffering Messiah – Genesis 3:15; Isaiah 53:3–12;
• Completed the work of redemption as the sacrificial and Passover Lamb of God – John 1:29; 1 Corinthians 5:7, involving blood atonement – Ephesians 1:7; Hebrews 9:12 & 22;
• The decisive moment of victory over Satan and his network of demons – Colossians 2:15;
• Jesus has achieved the means of reconciliation of God with His creation and sinful humanity – 2 Corinthians 5:18–19 & 21; Colossians 1:20–22.
It is worthy to note that nothing can be added to the finished work of the cross for salvation. The way of salvation is now open to all who believe and draw on Jesus’ finished work on the cross – Matthew 27:50; Luke 23:46.
The debt for our sin has been paid in full and the plan of salvation established.
7. The word of committal
“Jesus called out with a loud voice, “Father, into your hands I commit My spirit.” When He had said this, He breathed His last.” – John 19:30; Luke 23:46.
The Lord Jesus voluntarily committed His life into God the Father’s care – He went in spirit to His Father in Heaven.
“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” – John 3:16 (NIV).
Author
Kindly note: You are warmly invited to join us for our programme, Meditations on Easter, on Saturday, 11th April 2026 at Christ the King Parish Hall at 8:00 a.m.
The theme is: “He Is Risen Indeed, Hallelujah!!! – The Transformative Power of the Resurrection” (Matthew 28:5; 1 Peter 1:3–4).
Our deepest desire this Easter is to experience the power of Christ’s resurrection more intimately in our lives and to share the hope of the risen Lord with others.
Stay Blessed!
For further inquiries please contact us on Tel Nos. 0302-772013 or 0268130615
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
By Rev. Dr Joyce Aryee
Fruitful Living
HAJJ: The 5th Pillar of Islam, a sacred journey to the house of Allah…an elevated call to faith, sacrifice, spiritual renewal (Final part)
Types of Hajj: Understanding the forms of pilgrimage
THERE are three recognised types of Hajj:
• Hajj al-Tamattu’: Performing Umrah first, exiting Ihram, and then entering Ihram again for Hajj.
• Hajj al-Qirān: Combining Umrah and Hajj in one Ihram without exiting.
• Hajj al-Ifrād: Performing only Hajj without Umrah.
Each type has specific rulings, and the choice depends on the pilgrim’s circumstances.
Miqāt and the State of Ihram
The Miqāt refers to designated boundary points where pilgrims must enter into Ihram before proceeding to Makkah. Crossing these boundaries without Ihram invalidates the proper commencement of Hajj.
Ihram is not just clothing—it is a sacred state of discipline, intention, and spiritual consciousness.
Fidyah and Dam: Expiation in Hajj
Islam provides remedies for mistakes during Hajj:
• Fidyah: Compensation such as fasting, feeding the poor, or sacrifice for minor violations
• Dam: Sacrificial penalty required for certain omissions or violations
• Tawaf
• Sa’i
These ensure that errors do not invalidate the pilgrimage but are corrected through prescribed means.
The virtue of Hajj Mabroor
The ultimate goal is to attain Hajj Mabroor (an accepted Hajj). The Prophet Mohammed pbuh said:
“An accepted Hajj has no reward except Paradise.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Its signs include sincerity, avoidance of sin, humility, and lasting transformation after the pilgrimage.
The role of intention and acceptance
Hajj is not judged by outward actions alone but by sincerity of intention (Niyyah). A person may perform all rituals correctly yet fail to attain acceptance if sincerity is lacking.
Allah looks at the hearts, not merely the actions.
Life after Hajj: A new beginning
Hajj is not the end—it is the beginning of a renewed life. A pilgrim is expected to:
• Maintain righteousness
• Increase acts of worship
• Avoid returning to sin
• Become a model of good character in society
The true success of Hajj is reflected in one’s transformation.
What is Umrah?
Umrah is a lesser pilgrimage that can be performed at any time of the year. It includes:
• Ihram
• Tawaf
• Sa’i
• Shaving or trimming hair
Though not obligatory like Hajj, it holds immense spiritual reward. The Prophet Mohammed said:
“One Umrah to another is an expiation for what is between them.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Visiting the Prophet’s Mosque in Madinah
While not a pillar of Hajj, visiting the Mosque of the Prophet Mohammed pbuh in Madinah is a highly recommended Sunnah.
The Prophet Mohammed said:
“Do not undertake a journey except to three mosques: Al-Masjid al-Haram, my mosque, and Al-Aqsa Mosque.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Praying in the Prophet’s Mosque carries immense reward, and sending salutations upon him at his grave is a deeply spiritual experience.
Summary and conclusion
Hajj is a journey of total submission, unity, and spiritual rebirth. It connects the believer to the legacy of the Prophets and prepares the soul for the ultimate return to Allah.
The Prophet Mohammed pbuh said:
“Whoever performs Hajj for Allah and avoids obscenity and wrongdoing will return like the day he was born.” (Ṣaḥīḥ al-Bukhārī, 1521; Ṣaḥīḥ Muslim, 1350)
May Allah grant us the opportunity to perform Hajj, accept it from us, and make it a means of our salvation. Ameen.
• Author
Author’s profile
Imam Alhaji Saeed Abdulai
Kpone Katamanso Metropolitan Chief Imam
Governance Expert and Islamic Scholar
Imam Saeed Abdulai is a distinguished Islamic scholar and community leader known for his impactful teachings on faith, governance, and societal development. He actively contributes to religious education and public discourse in Ghana and beyond.
22. References
• The Noble Qur’an (2:197, 3:97, 22:26–27)
• Ṣaḥīḥ al-Bukhārī
• Ṣaḥīḥ Muslim
• Sunan al-Tirmidhi
• Ibn Kathir, Tafsir al-Qur’an al-‘Azim
• Imam al-Nawawi, Sharh Sahih Muslim
By Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, Certified Counsellor and Governance Expert
