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Fruitful Living

 Institution of Marriage in Islam (Pt.3)

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• Imam Abdulai, the Author

 Regarding sexual intimacy, it is also prohibited for a wife to demand money or gifts before allowing her husband to engage in sexual relations. Islam views this as a form of exploitation and sin. A marital relationship must be based on mutual love, respect, and affection rather than material gain.

Prohibition of sexual intercourse during menstruation

Islam has clear guidelines regarding sexual relations during certain times, particularly when a woman is men­struating. The Qur’an prohibits sexual intercourse during menstruation, stating:

“And they ask you about menstru­ation. Say: ‘It is harm, so keep away from women during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are con­stantly repentant and loves those who purify themselves’” (Qur’an 2:222).

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This verse emphasises the im­portance of refraining from sexual activity during menstruation due to physical and spiritual reasons. How­ever, all other forms of affection and companionship are allowed, and husbands should continue to care for their wives during this time with love and respect.

Islamic law encourages cleanliness and personal hygiene, especially in matters related to physical intimacy. After the menstruation period ends, it is recommended that the wife per­form ghusl (ritual purification) before resuming sexual relations with her husband.

Rights of Children on Parents

Islam emphasises the rights of chil­dren on their parents, as marriage is the foundation of family life. Parents are obligated to provide their children with proper care, education, and mor­al guidance. The Qur’an states: “O you who have believed, protect your­selves and your families from a Fire whose fuel is people and stones…” (Qur’an 66:6).

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This highlights the parents’ respon­sibility to raise their children with a strong sense of morality and faith. Children have the right to a good name, religious upbringing, and edu­cation, and they must be treated with fairness and love.

In Ghana’s law, there is Children’s Right Act, Act 560 (1989) which states among other things,

• Section 4, Right to Name, Na­tionality and secure a Birth Certificate for the child

• Section 6(3) (a&b), protection from neglect, provide good guidance, care etc

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• Section 8(1&2), Right to ed­ucation and wellbeing (medical care, diet, clothing, shelter).

How Do Married Couples Resolve Their Differences in Islam?

Islam provides clear guidelines for resolving marital conflicts in a just and compassionate manner.

The Qur’an instructs that in the event of marital discord, both parties should seek reconciliation:

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“If you fear dissension between the two, send an arbitrator from his peo­ple and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them” (Qur’an 4:35).

The goal is always to preserve the marriage and restore harmony. If rec­onciliation is not possible, Islam per­mits divorce as a last resort, but it is considered the most disliked permissi­ble act in the eyes of Allah (SWT).

Rewards of Marriage in Islam

Marriage in Islam is not only a social institution but also an act of worship that brings great rewards. The Proph­et Muhammad (PBUH) said: “When a man marries, he has fulfilled half of his religion, so let him fear Allah re­garding the remaining half” (Bayhaqi, Shu’ab al-Iman).

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Married couples are rewarded for fulfilling their marital responsibilities, showing kindness to each other, and raising righteous children who contrib­ute positively to society.

Scholarly Thoughts About Marriage in Islam

Islamic scholars, such as Imam Al-Ghazali, have discussed marriage as a means of controlling desires and fulfilling one’s spiritual obligations. Modern scholars like Sheikh Yusuf Qa­radawi also stress the importance of mutual respect and understanding in marriage, ensuring that both partners can grow spiritually and emotionally within the marriage.

Conclusion

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In conclusion, marriage in Islam is a divinely ordained relationship based on mutual love, respect, and respon­sibility. By following the guidance of the Qur’an and Sunnah, and observing the legal frameworks in place, such as Ghana’s Mohammedan Ordinance, we can establish strong and harmoni­ous marriages that contribute to the moral and spiritual development of society. May Allah (SWT) guide us to fulfill our marital responsibilities with sincerity and love.

The Writer is Kpone Katamanso Municipal Chief Imam, Democracy and Governance Law Student, UCC, Member of Ghana National Association of Certified Counsellors Certified by Ghana Psychology Council

References:

1.Qur’an, Surah Ar-Rum (30:21)

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2.Qur’an, Surah An-Nisa (4:34, 4:4, 4:19, 4:35)

3.Qur’an, Surah Al-Baqarah (2:187, 2:221, 2:222, 2:223)

4.Qur’an, Surah At-Tahrim (66:6)

5.Ibn Majah, Hadith 1845, 1905

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6.Tirmidhi, Hadith 1162, 1084

7.Bukhari, Hadith 5090

8.Children’s Right Act, Act 560 (1989)

9.Bayhaqi, Shu’ab al-Iman

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10.Al-Ghazali, Ihya Ulum al-Din

11.Qaradawi, The Lawful and Prohib­ited in Islam

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Fruitful Living

Hifz al-‘Aql (Protection of Intellect)  (Part 2)

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Islam seeks to protect the human mind because the intellect distinguishes human beings from other creatures.

Allah repeatedly commands: “Will you not then use your reason?” (Repeated throughout the Qur’an)

This objective requires:

• Quality education

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• Literacy

• Critical thinking

• Professional development

• Protection from drugs and intoxicants

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The growing menace of narcotics, alcohol abuse, cyber fraud, and gambling among some youth threatens the intellect and future of our communities.

Linking the Maqāṣid Shari’ah to the social issues confronting us

Everything we discuss today falls under one or more of these higher objectives:

Contemporary Issue                    Relevant Maqṣad

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Sanitation                                      Protection of Life

Immunization                              Protection of Life

HPV Vaccination                         Protection of Life

Child Protection                           Protection of Lineage

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Birth Registration                         Protection of Lineage

NHIS Registration                       Protection of Life and Wealth

Ghana Card Acquisition             Protection of Wealth and Rights

Passport Processing                   Protection of Wealth and Welfare

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Education                                   Protection of Intellect

Anti-Drug Campaigns                  Protection of Intellect

Family Stability                          Protection of Religion and Lineage

Therefore, by participating in these initiatives, Muslims are not merely complying with government policies; they are fulfilling the higher objectives of the Shari’ah and serving the interests of humanity.

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The Muslim who protects life, preserves intellect, safeguards family, secures wealth and strengthens religion is actively implementing Islam in its most comprehensive form.

May Allah enable us to uphold the Maqāṣid al-Sharī’ah in our personal lives, our families, our communities and our nation.

Equipping the Muslim Ummah to Address Contemporary Social Issues – The Practical Approach.

We begin by remembering Allah’s guidance: “Whoever saves a life, it is as if he had saved all of humanity”. This high value on preserving life underscores our duty to promote health and welfare in the community. The Prophet Mohammad (pbuh) also said, “The best of people are those who are most beneficial to others.” As Jum‘ah Imams and community leaders, we must therefore guide our Ummah in practical social matters, not only spiritual ones. Today at 1BN Michel Camp, Tema, we focus on concrete steps—rooted in Islam and Ghana’s laws—that protect our families and strengthen society.

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Health and Sanitation

Islam places great emphasis on cleanliness and public health. The Prophet Mohammad (pbuh) said, “Cleanliness is half of faith”, showing that personal and environmental hygiene is part of our

Iman. This means keeping homes, mosques and streets clean to prevent disease. Ghana’s Public Health Act (2012, Act 851) likewise mandates sanitation and disease control. For example, the Act

provides for proper waste disposal, clean water and safe food (Part V on Environmental Sanitation). By fulfilling both the religious injunction and the law, we protect our children and neighbors from illnesses like cholera or typhoid. Good sanitation enables children to attend school and parents to work, improving everyone’s livelihood. In Islam, taking care of one’s health is a trust; we should “tie our camel and then trust in Allah” by taking practical steps (clean water,

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vaccinations) while relying on Allah’s help.

Child Protection and Immunization

Islam condemns harming children in any way. Allah warns us: “Do not kill your children for fear of poverty… We provide for them and for you”. This verse forbids infanticide and emphasizes

Allah’s provision. The Children’s Act 1998 (Act 560) in Ghana similarly enshrines a child’s rights – for example, the right to a name and nationality, and to education and well-being. As Muslims,

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we must care for orphans and vulnerable children. The Prophet Mohammad (pbuh) promised: “Iand the one who looks after an orphan will be like this in Paradise,” indicating great reward.

Practical protection includes immunizing children against preventable diseases. Ghana’s health authorities run national immunization programs (e.g. for polio, measles). Seeking vaccinations is in line with Islamic principles: preserving life and preventing harm. It is not in conflict with tawakkul (trust in Allah); rather, it is “tying the camel.” By vaccinating our children, we save lives – a deed Allah equates to saving all humanity. This also reduces medical costs and keeps families healthy, contributing to socio-economic stability. Imams should encourage parents to register their children at the clinic for the free vaccines the government provides.

Human Papillomavirus (HPV) Awareness

What is Human Papillomavirus (HPV)?

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Human Papillomavirus (HPV) is a group of more than 200 related viruses that infect the skin and mucous membranes of humans. It is one of the most common viral infections worldwide and is primarily transmitted through intimate skin-to-skin contact, including sexual contact.

According to the World Health Organization, most HPV infections do not cause symptoms and resolve on their own. However, some types of HPV can persist in the body and lead to serious

diseases, including cervical cancer, anal cancer, penile cancer, vulvar cancer, vaginal cancer, and certain cancers of the throat and mouth.

What Causes HPV?

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HPV is caused by infection with the Human Papillomavirus. The virus spreads mainly through:

1. Sexual contact (vaginal, anal, or oral sex).

2. Close skin-to-skin genital contact with an infected person.

3. In rare cases, mother-to-child transmission during childbirth.

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It is important to note that a person can carry and transmit HPV even when they have no visible symptoms.

Cervical cancer is a serious health challenge in Ghana. Recently, Ghana launched a nationwide HPV vaccination campaign for girls aged 9–14 (free of charge) to prevent cervical cancer. Islam

teaches us to remove harm and seek cures. The Prophet Mohammad (pbuh) said “There is no disease Allah has created, except that He also has created its treatment” (Sunan Abu Dawud). By raising awareness and accepting the HPV vaccine, we protect the lives and futures of our daughters. Cervical cancer kills over 1,800 women yearly in Ghana. Preventing this harm honors the Islamic ethos of “la darar wa la dirar” – no harming oneself or others. Imams can explain that

safeguarding girls’ health allows them to learn, work and contribute to society, fulfilling Allah’s encouragement to care for the vulnerable.

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National Health Insurance (NHIS) Registration

Ghana’s National Health Insurance Scheme (NHIS) provides affordable healthcare. By law (Act 852, 2012), every Ghanaian resident must belong to the NHIS by registering. Once registered, a

family gains access to a wide range of medical services. From an Islamic perspective, having health coverage is part of fulfilling one’s social responsibility: the Prophet Mohammad (pbuh) taught that

one who provides for a sick or needy person is like one who worships in solitude (in reward). An Imam might cite the hadith “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter” (Muslim).

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Encouraging congregants to obtain NHIS cards ensures children can get vaccines and families can afford clinic visits, fulfilling the Quranic ideal of community care. Imams can organize special

registration drives after Jumu‘ah, so the poor and elderly receive help signing up, noting that Act 852 even allows community agents to assist citizens.

Author: Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, GPC  Certified Counsellor and Governance Expert

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Fruitful Living

The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges

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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.

Introduction

We live in an era of rapid social transformation. Technological advancement, urbanization, changing family structures, health crises, unemployment, moral decadence, drug abuse, cybercrime, and weakening social bonds have created enormous challenges for Muslim communities across the world. The Muslim Ummah in Ghana is not immune to these realities.

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Islam is not merely a religion of rituals. Islam provides guidance for every aspect of life— spiritual, social, economic, educational, political and health-related.

Allah said in the holy Quran “We have neglected nothing in the Book.” (Qur’an 6:38).

Before discussing the practical challenges facing our communities today, it is important to understand that Islamic law was revealed to achieve specific objectives known as Maqāṣid al-Sharī’ah (The Higher Objectives of Islamic Law).

The great scholar, Imam Abu Ishaq al-Shatibi, explained that all Islamic laws aim at securing benefit (Maslahah) and preventing harm (Mafsadah).

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The scholars have summarized these objectives into five fundamental necessities known as:

Hifz ad-Din (Protection of Religion)

Islam seeks to preserve faith, worship, Islamic identity and moral values.

Allah said, “And I did not create the jinn and mankind except that they should worship Me.”

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(Qur’an 51:56)

Therefore, strengthening Islamic education, supporting the mosque, preserving family values, and protecting the next generation from immoral influences are all means of preserving the Islamic religion identity.

Today, social media abuse, drug addiction, pornography, cybercrime, and moral decay threaten the faith of many Muslim youth. The Muslim Ummah must equip itself with sound Islamic knowledge to preserve its religious identity.

Hifz an-Nafs (Protection of Life)

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One of the greatest objectives of Islam is the preservation of human life.”And do not kill yourselves. Indeed, Allah is Most Merciful to you.” (Qur’an 4:29)

This objective forms the basis for:

• Public health programmes

• Vaccination campaigns

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• NHIS registration

• Hospital care

• Disease prevention

• Environmental sanitation

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• Road safety

• Maternal and child healthcare

Every effort to save lives is an act of worship.

“Whoever saves a life, it is as though he has saved all mankind.” (Qur’an 5:32)

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