Fruitful Living
Jumma Khutbah: ‘Rights and Responsibilities in Marriage under Islamic and Ghanaian Law’ (Final Part)
Another hadith highlights the Prophet’s disapproval of physical aggression within the family:
“Never hit your wives. They are your partners and sincere helpers” (Musnad Ahmad).
In these sayings, the Prophet (PBUH) reminds Muslims that kindness and gentleness are essential qualities in family relations, reinforcing that abuse has no place in an Islamic marriage.
Legal Protections: The Domestic Violence Act
In Ghana, the Domestic Violence Act, 2007 (Act 732) was enacted to prevent domestic violence, protect victims, and provide legal remedies. This Act defines domestic violence as any form of violence, whether physical, sexual, psychological, or economic, occurring within a domestic relationship.
Section 1 of the Act defines violence broadly, including not only physical assault but also acts that harm a person’s psychological wellbeing. Section 2 emphasizes the right to security in domestic relationships, reinforcing that any form of abuse or violence is unlawful and punishable under Ghanaian law.
Legal Framework in Ghana: The 1992 Constitution and Marriage Ordinances
In Ghana, the 1992 Constitution upholds the right to practice and manifest religious beliefs, including marriage in accordance with one’s faith. Article 26 protects Muslims who wish to marry, register, and dissolve marriages under Sharia law. This constitutional right enables Muslims to observe Islamic principles within their marriages, reflecting both religious and legal protection.
Furthermore, The Mohammedans Ordinance CAP 129 governs Islamic marriages, providing legal grounds for marriage, divorce, and remarriage according to Islamic principles, ensuring that Ghanaian Muslims enjoy rights aligned with both Sharia and national law.
Servants of Allah, take note that Islamic Sunni scholars unanimously emphasised the importance of respecting these protections, noting that compliance with both Islamic and national laws strengthen the legitimacy of marriage and protects Muslim families.
Other Ghanaian Legal Regimes on Marriage
Ghana’s marriage regulations are structured to support stable family environments, ensuring respect, mutual support, and individual rights. The Children’s Act (Act 560 of 1989) outlines parental responsibilities, including providing education, healthcare, and a nurturing environment for children.
Under this Act, parents are legally mandated to create a home where children receive proper care, reflecting Islamic teachings, which advocate for the moral and spiritual upbringing of the next generation. Ghanaian law thus aligns with Islam’s focus on family welfare, emphasising the role of marriage as a secure foundation for children.
The Broader Impact of Marriage in Islam and Society
Marriage in Islam is intended to foster piety, strengthen social bonds, and ensure the moral integrity of future generations. Allah (SWT) commands in the Qur’an:
“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones…” (Qur’an 66:6).
By adhering to the principles of fairness, compassion, and respect within marriage, Muslims contribute to a strong and ethical society. Sheikh Al-Uthaymeen emphasized that a righteous household reflects in the broader community, promoting values of integrity, honesty, and mutual respect.
Conclusion
Servants of Allah, Islam promotes a household based on mutual respect, love, and kindness. Violence within the family stands in direct opposition to the teachings of Islam and is also prohibited by law. As Muslims, it is our duty to follow the principles of compassion as taught by the Prophet (PBUH) and to uphold the legal protections afforded by society to ensure a safe and harmonious family environment.
To conclude, through the guidance provided by the Qur’an, the teachings of the Prophet Muhammad (PBUH), and supportive frameworks like Ghana’s constitution and laws, marriage is recognized as a significant trust from Allah. The Prophet (PBUH) has reminded us of the accountability we hold before Allah, especially regarding how we treat our spouses.
May Allah (SWT) grant us wisdom and patience to fulfill our responsibilities within marriage and allow us to create homes filled with tranquility and righteousness.
References:
• Qur’an, Surah Al-Baqarah (2:228, 2:233)
• Qur’an, Surah At-Tahrim (66:6)
• Bukhari, Sahih Al-Bukhari, Vol. 7, Book of Nikah (Marriage), Hadiths 5136, 5138
• Prophet Muhammad’s Farewell Sermon
• Mohammedans Ordinance CAP 129, Ghana
• The Children’s Act, Act 560 (1989), Ghana
• Abdul Aziz Ibn Baz, Fatwas and Statements on Marriage
• Muhammad Ibn Salih al-Uthaymeen, Islamic Rulings on Family and Marriage
By Imam Alhaji Saeed Abdulai – 1BN Michel Camp, Tema
“There is no one righteous, not even one; there is no one who understands; no one seeks God. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ, to all who believe. For there is no difference.” — Rom. 3:10, 21–22 (NIV)
INTRODUCTION
We bring you this week the concluding part of “A Righteousness Revolution,” published last week. For ease of reference, we recap the last paragraph of last week’s article. Please enjoy and pass it on!
THE GOAL OF THIS TRANSFORMATION
What is the goal of this metamorphosis? Scripture states it in a number of different ways, which overlap and can be seen as different ways of expressing the same basic concept. Scripture often does this because our minds are inadequate to comprehend, and our language inadequate to express, the full scope of God’s revelation to us.
TO BECOME LIKE GOD IN CHARACTER
The whole concept can be summed up in the simple and astonishing statement that we are to become like God. Not like God in power; we can never aspire to that, although we can move in much greater power than many Christians have ever imagined. But like God in character.
We are to “put on the new self, created to be like God in true righteousness and holiness” — Eph. 5:24; the “new self, which is being renewed in knowledge in the image of its Creator” — Col. 3:10. “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into His likeness with ever-increasing glory, which comes from the Lord who is the Spirit” — 2 Cor. 3:18. “When He appears we shall be like Him” — 1 John 3:2. We are to “participate in the divine nature” — 2 Pet. 1:4. We can have “the mind of Christ” — 1 Cor. 2:16; Phil. 2:5. (Emphasis added in each case.)
Adam and Eve were created in the image of God — Gen. 1:26. With Adam’s Fall, much of that image was lost. But with Christ’s sacrifice for us, those who accept Him as Lord and Saviour can be restored into God’s image.
“Just as we have borne the likeness of the earthly man [the first Adam], so shall we bear the likeness of the man from heaven [the second Adam, Jesus Christ]” — 1 Cor. 15:49.
Jesus said, “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” — John 14:12.
We think of this (if we dare think of it at all) as meaning that we can heal, cast out demons and even raise people from the dead. It does mean that, and people who have faith in Jesus Christ are doing that now. But does it not mean more?
Jesus said that He did only what He saw the Father doing and spoke only the words the Father gave Him. Can we, should we, expect to do the same? He said, “I and the Father are one.” Can we expect this for ourselves? He said, “Anyone who has seen Me has seen the Father” — John 14:9. Can this be said of us?
Paul told the Corinthians that they were “clearly an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart” — 2 Cor. 3:3 (NKJV).
Is this not part of what it means to “be” His witness — Acts 1:8 — so that people can look at us and see Christ? We are to be witnesses by who we are, not just what we say. Jesus expects that there will be something different about us, that people will be able to look at us and know that we are His disciples — John 13:35.
He said of His disciples, “They are not of the world, even as I am not of it” — John 17:16.
His demands are to imitate and model Christ’s behaviour and to be clear reflections of the Lord — Matthew 5:16.
ESTABLISHING OUR ATTITUDE OF RIGHTEOUSNESS
Writing from a prison cell in Rome, the apostle Paul wrote about the attitude a Christian should have: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” — Philippians 1:27.
He is telling us that no matter what unexpected disruptions, frustrations or difficulties come our way, we are to respond with a Christ-like attitude.
Paul later writes, “Your attitude should be the same as that of Jesus Christ” — Philippians 2:5. He also encourages us in Ephesians 5:1 to be “imitators of Christ as dearly beloved children.”
As children love to imitate what they see and repeat what they hear, we also are charged to imitate and model Christ’s behaviour and to be clear reflections of the Lord.
Jesus maintained a perfect attitude in every situation because He prayed about everything and worried about nothing. We, too, should seek God’s guidance about every aspect of our lives and allow Him to work out His perfect will without interference.
Jesus’ attitude was never to become defensive, discouraged or depressed because His goal was to please the Father rather than to achieve His own agenda.
In the midst of trials, He was patient. In the midst of suffering, He was hopeful. In the midst of blessing, He was humble. Even in the midst of ridicule, abuse and hostility, He “made no threats . . . and did not retaliate. Instead He entrusted Himself to Him who judges justly” — 1 Peter 2:23.
MY BROTHERS AND SISTERS: LOVING MUHAMMAD MEANS FOLLOWING MUHAMMAD
We say: “We love the Prophet.”
Alhamdulillah.
But the real test of love is not how loudly we shout when someone insults him.
The real test is: Do we behave as he behaved?
Allah says: “Indeed, you are surely of outstanding character.” (Qur’an 68:4)
And Allah says: “Indeed, in the Messenger of Allah you have an excellent example.” (Qur’an 33:21)
Therefore, if we claim to defend Muhammad (pbuh) but abandon his patience, mercy, justice and wisdom, we must ask ourselves:
Are we really defending him or are we betraying his example?
AN INSULT DOES NOT MAKE A PRIVATE PERSON A JUDGE AND EXECUTIONER
This point must be understood clearly.
Islam has laws concerning crimes.
Islam has courts.
Islam has legitimate authority.
Islam does not turn every angry individual into judge, jury and executioner.
The Qur’an says: “O believers! Stand firm for justice.” (Qur’an 4:135)
And the Prophet gave severe warnings against unlawful killing.
He said: “Whoever kills a person under covenant will not smell the fragrance of Paradise.”
(Sahih al-Bukhari, 3166)
Therefore, no Muslim should stand in a mosque and mobilize ordinary people to kill another person because of an insult.
That is not prophetic leadership.
That is not emotional courage.
That is not the Sunnah.
And it is certainly not a license for vigilantism.
If an offence has been committed, report it.
If a crime has been committed, let the competent authorities investigate it.
If punishment is legally warranted, let lawful judicial institutions determine it.
The Ghana Police Service has itself reminded religious leaders and the public that freedom of religion or expression cannot be used to justify inciting violence or encouraging people to harm others.
For Muslims, this is not merely a question of Ghanaian law.
It is also a question of taqwā (fear of Allah).
THE PROPHET TAUGHT US HOW TO SPEAK
Allah says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best manner.” (Qur’an 16:125)
This is the Islamic methodology of da’wah:
Wisdom.
Good counsel.
Best argument.
Not abuse.
Not threats.
Not mob action.
Not revenge.
WHAT SHOULD WE DO WHEN SOMEONE INSULTS THE PROPHET MOHAMMED (PBUH)?
Servants of Allah, remember these SEVEN STEPS.
1. PAUSE
Do not react while you are angry.
Allah praises those: “Those who restrain anger and pardon people.” (Qur’an 3:134)
2. VERIFY
Do not forward every video.
Do not believe every audio.
Do not react to an edited clip without knowing the context.
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Allah says: “Then verify.” (Qur’an 49:6)
3. DO NOT RETALIATE WITH AN INSULT
Remember Qur’an 6:108.
We do not insult Jesus (Peace be upon him).
We do not insult Christianity.
We do not insult churches.
We do not insult the Bible.
We can disagree theologically while remaining respectful.
The author is the chief Imam of katamanso Municipal and Certified Counsellor and Governance Exper
