Fruitful Living
Jumma Khutbah: ‘Rights and Responsibilities in Marriage under Islamic and Ghanaian Law’
Sheikh Ibn Baz, reflecting on this sermon, explained that the Prophet’s words are not only a reminder but a command to respect, honour, and support one’s spouse as an act of worship. Such values ensure that marriages in Islam are grounded in mutual love, responsibility, and care.
The Right of the Bride to Consent in Marriage (Sahih Al-Bukhari)
Consent in marriage is a fundamental right granted by Islam, making it clear that a marriage is only valid if the bride consents freely. Sahih Al- Bukhari documents that the Prophet Muhammad (PBUH) stated.
“A previously married woman has more right to herself than her guardian; and a virgin should also be asked for her consent, and her silence indicate her consent” (Bukhari, 5136).
If a marriage is conducted without the bride’s consent, Islam allows for annulment, as narrated by the Prophet (PBUH): “If a woman is married without her consent, her marriage is invalid” (Bukhari, 5138). This protection ensures that the decision to marry is made willingly, preventing any coercion.
According to Sheikh Al-Uthaymeen, this hadith underscores Islam’s commitment to personal choice and the respect of individual rights, which are vital for a harmonious marriage.
Actions That Can Lead to the Annulment of Marriage
In Islamic jurisprudence, specific actions result in an automatic annulment, prioritising the sanctity of marriage. Grounds for annulment include:
• Apostasy: If either spouse leaves Islam, the marital bond is annulled, as shared faith is central to the Islamic marriage contract.
• Abuse or Neglect of Marital Obligations: Islam permits annulment when one spouse persistently fails to meet their responsibilities, financially or emotionally, thereby violating the marital contract.
• Harmful Practices: Any form of harm or abuse inflicted within marriage is unacceptable in Islam, and such cases provide grounds for annulment to protect the injured spouse.
These grounds reflect Islam’s emphasis on mutual respect and fair treatment, ensuring that the marriage remains a source of comfort and security.
Domestic Violence in Islam and Legal Frameworks
What is Domestic Violence?
Domestic violence is defined as any form of abusive behaviour, including physical, emotional, psychological, and economic harm, exerted to control or harm an intimate partner or family member. It disrupts the peace and security that marriage and family are intended to provide, threatening the well-being of all involved, especially the vulnerable.
Islam’s Stance on Domestic Violence
Islam strongly condemns all forms of oppression, including violence within the family. Marriage in Islam is founded upon rahmah (mercy) and mawaddah (love), as highlighted in the Qur’an:
“And among His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy…” (Qur’an 30:21).
Violence contradicts these core principles of compassion and tranquility in marriage. The Qur’an specifically advises against causing harm, even when dealing with family matters. Allah (SWT) says:
“And live with them in kindness. For if you dislike them—perhaps you dislike a thing and Allah makes therein much good” (Qur’an 4:19).
This verse emphasises that Muslims should treat their spouses with respect and kindness, even in challenging times, and avoid harm.
The Prophet’s (PBUH) Teachings on Domestic Violence
The Prophet Muhammad (PBUH) strongly discouraged any form of violence towards family members. He said: “The best of you are those who are best to their wives, and I am the best among you to my family” (Sunan Ibn Majah, 1977). (To be continued).
By Imam Abdulai, the Author
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
• Literacy
• Critical thinking
• Professional development
• Protection from drugs and intoxicants
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
Sanitation Protection of Life
Immunization Protection of Life
HPV Vaccination Protection of Life
Child Protection Protection of Lineage
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
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.
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.
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,
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,
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)?
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?
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.
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.
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).
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
Fruitful Living
The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges
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.
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).
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.”
(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)
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
• NHIS registration
• Hospital care
• Disease prevention
• Environmental sanitation
• 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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