Features
Of sexuality, same-sex couples — a student’s perspective
The argument on the LGBTQI rights has witnessed two opposing sides: those in favour and those against its endorsement. What informs each argument?
Unlike the Western world, whose stand on gay rights is informed directly by their values — a mostly atheistic society that believes there is no God, and, therefore, humans, being masters of themselves, must be allowed to live, act and do things as they feel – the Ghanaian community, on the other hand, is mostly theistic society.
Our society has a culture that’s largely informed by its belief in the existence of God. However, there is a minority in the Ghanaian society that has registered their support for gay rights. What informs their support for gay rights? With the exception of those who argue from a legal perspective, it has been a matter of logic and empathy!
I have followed the arguments closely and one line of argument is common with supporters of gay rights: the idea that gay people are humans and must be allowed to exercise their sexual preference. There are those who also do not see the differences in what gay people are seeking to do and what their critics are already doing.
For example, how is it that people who are living in sexual sin – fornication and adultery have openly castigated homosexuals for their sexual preferences? It may interest you to know that supporters of gay rights have interpreted this as hypocritical – that this group of people also lives in sin yet they point fingers at them.
But the truth is that what they are seeking to pursue is not only sinful, but defies our very identity as image-bearers of God, so that a person who did not create himself believes he has the right to assume an identity that he desires.
Having said that, homosexuals lament the fact that they were born with such feelings and since they did not decide to feel the way they do, why then can they not be allowed to indulge their feelings.
This is perhaps the part that gets many to empathise with them. This brings me to a more crucial concern: If at all we have taken time to listen to homosexuals, how have we responded? For a person who believes he was created in a certain way and with certain feelings he did not particularly choose, is it enough to tell him it is not right to express his feelings?
Maybe
Perhaps, the manner in which the anti-gay community has registered their stand against the movement is what makes it look more like an act of hate rather than a condemnation.
I wish to share two practical events I witnessed a couple of weeks ago: I listened to a religious leader on television who was asked to share his opinion on the subject of LGBTQI rights in Ghana.
Clearly, given his religious values it was not surprising that he took a stand against it. But I was surprised and disappointed at the tone with which he registered his displeasure. While he quoted some good texts that obviously vilified the act, his tone and choice of words were rather not “scriptural”.
I believe that the way in which a message is delivered is as important as the message itself. When Christ talked about rebuking a brother when he was wrong, He stated that we should do that in love because He knows admonishing the person is not the goal. The goal is to cause a change or redirect the person’s path and it is only love that has the power to do that.
This is precisely my perspective: I believe we need to rethink the manner and tone with which we address this issue. If we are against it because God is, then we must do it God’s way. The way to change a person’s heart has always been through love and that is God’s way.
Finding God does not mean the feelings towards same-sex or any type of sin would not haunt you. It definitely will. But what becomes different is that this time, you recognise that God is greater than your feelings and you trust Him to help you overcome sin.
Indeed, we are in an era where the world believes everything can be redefined; A world that believes there are no “absolutes”; A world that has learned to justify everything; a world that believes there is no such thing as “evil”.
This, however, is not the case. Ghana is a secular country made up of Christians, Muslims and traditional believers. None of these sects accept lesbianism and gayism. And as a President, once the people you rule abhor these things, equally you cannot accept these cultures on the grounds of human rights. I think that the President should be a strong leader with character and readiness to protect and defend the sanctity of his country. Irrespective of our challenges, our nation remains paramount against any other foreign aim.
Ghanaians must rise up to resist this with all our might. It is time yet again, to see our Civil Society groups, Pastors, Imams, etc to take their microphones to speak against this naturally and logically wicked agenda.
Even in the animal kingdom opposite sex feeling is what is embraced.
The author, is a student of the Ghana Institute of Journalism
Writer’s email: hakimrichard56@gmail.com
ALL these forms of responsibility are sustained by one central pillar: spiritual and moral discipline. Without it, knowledge becomes pride, power becomes oppression, and freedom becomes chaos.
The Prophet صلى الله عليه وسلم said: “The strong man is not the one who overcomes others by his strength, but the one who controls himself while in anger.” (Bukhari, Hadith 6114)
This control taqwā is the root of responsibility. Imam Al-Ghazali (1105) in Ihya Ulum al-Din wrote that the purification of the soul (tazkiyah al-nafs) is the foundation of all reform. A responsible man disciplines his desires, guards his words, and acts with sincerity, even when no one is watching.
We live in an era of temptation — social media, materialism, and moral relativism challenge our values. But men of faith must rise above these influences and remember that Allah is Al-Raqīb — the Ever-Watchful. Spiritual accountability anchors moral behaviour.
8. Emotional and psychological responsibility
Responsibility also includes taking care of one’s mental and emotional well-being. Many men suffer silently under the burden of expectation — believing that showing emotion is weakness.
Yet, the Prophet صلى الله عليه وسلم shed tears, expressed compassion, and sought counsel.
Psychologist Aaron Beck (1976) in Cognitive Therapy and the Emotional Disorders emphasised that emotional maturity begins with self-awareness, recognising one’s feelings, and managing them constructively.
Group counselling sessions like this are essential; they help men share, heal, and grow together. No man should walk alone; strength is not isolation, but the courage to seek support. Let us normalise counselling, mentorship, and brotherhood among men. For in unity, we find healing; in shared wisdom, we find growth.
9. The five questions of accountability
The Prophet Muhammad صلى الله عليه وسلم said: “The feet of the son of Adam shall not move on the Day of Resurrection before he is asked about five things:
- His life — how he lived it;
- His youth — how he used it;
- His wealth — how he earned it and how he spent it;
- His knowledge — how he acted upon it.” (Narrated by al-Tirmidhi, Hadith 2416; also reported in al-Darimi)
This hadith captures the essence of personal accountability — the cornerstone of responsibility in Islam. It reminds every believer that every blessing carries a duty, and every stage of life demands conscious action.
Let’s break it down:
- “His life — how he lived it”
Life is a divine trust (amānah). A responsible man lives with purpose, not pleasure as his goal. He invests his time in doing good, serving others, and seeking Allah’s pleasure. - “His youth — how he used it”
Youth is the most energetic and creative phase — and thus the most accountable. As Ibn al-Qayyim noted in Madarij al-Salikin, “The strength of youth is a blessing, and blessings invite responsibility.” Men must use their youth to build character, gain knowledge, and resist destructive habits. - “His wealth — how he earned it and how he spent it”
Financial integrity is a key part of manhood. Islam demands transparency, fairness, and generosity. The Qur’an warns against wastefulness: “Indeed, the wasteful are brothers of the devils.” (Qur’an 17:27) A responsible man earns lawfully, gives in charity, and spends wisely. - “His knowledge — how he acted upon it”
Knowledge is meaningless if not practiced. Imam Al-Ghazali wrote that knowledge without action is a burden, not a blessing. A responsible man translates his learning into character, leadership, and service.
This Hadith teaches that responsibility in Islam is total and it covers time, energy, wealth, and knowledge. It’s not only about what we achieve, but how we live, how we give, and how we grow.
10. Summary
Responsibility, therefore, is not a single act but a lifestyle — one that touches every sphere of life:
- Educational responsibility empowers us to think and serve.
- Marital and family responsibility keeps our homes strong.
- Environmental responsibility safeguards our future.
- Civic responsibility builds our nation.
- Moral and spiritual responsibility sustains our integrity.
- Emotional responsibility maintains our well-being.
A responsible man is thus an educated mind, a loving heart, a disciplined spirit, and a servant leader. He is not perfect, but he is purposeful.
11. Conclusion
My brothers, as we look toward the future, let us remember the divine reminder:
“The believers, men and women, are protectors of one another. They enjoin what is right and forbid what is wrong.” (Qur’an 9:71)
Our communities are counting on us — our sisters, mothers, and children look to us for leadership and example. Let us not disappoint them. When we build responsible men today, we build a Ghana that is peaceful, prosperous, and principled.
Let us be men of knowledge and humility, strength and compassion, faith and fairness. And may Allah grant us the wisdom to lead ourselves before we lead others. Āmīn.
Imam Alhaji Saeed Abdulai, Kpone Katmanso Municipal Chief Imam, governance expert and certified counselor.
By Imam Alhaji Saeed Abdulai
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Today, I focus on Ghanaian/African migrants in Finland and their mental health. Mental health is an important subject and a huge problem in the world.
According to the World Health Organisation (WHO), brain health is the state of brain functioning across cognitive, sensory, social-emotional, behavioural and motor domains, allowing a person to realise their full potential over the life course, irrespective of the presence or absence of disorders.
Studies have shown that maternal and paternal distress are associated with reduced linear growth of their children. I recently participated in a seminar on mental health among (African) migrants in Finland. We all wondered about the prevalence or incidence of mental illness among migrants in Finland. It will be interesting to know the statistics about mental illness among migrants in Finland.
Mental health in Finland
In Finland, studies have examined how behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress. A correlation is shown between parent and infant psychotherapy on maternal mental health and psychological functioning and children’s welfare.
There are also research and other reports of social child welfare interventions where at times children are even taken away (child removals) from the parent or parents for safe keeping.
Experts say it is important how parents plan their leaves in order to renew or rebuild their mental strength to be able to take good care of their kids.
Anyway, studies are limited about parent-child psychological distress and situations where children are taken away from their parents among minorities, such as African migrants. It will be interesting to know the figures and other aspects of mental health issues among the migrant group(s) in Finland.
Health and migrant vulnerability
Health experts point out that migrant communities can be highly vulnerable to diseases, especially certain infectious diseases. Experts say those who came to Finland as refugees or asylum seekers and their family members are often in a more vulnerable position in terms of their health (see www.thl.fi).
Research and media reports have shown in many countries that there are structural or societal/cultural factors that result in quite high rates of infection or ill-health among migrants, when compared to the majority population.
It is suggested that for example language barrier, lack of information, the nature of the work of migrants in professions where working from home is not possible (for example during the Covid-19 pandemic), not accessing healthcare, etc. can present some of the factors for migrants’ vulnerability to diseases and infections.
Childhood disadvantage
Information about the issue. Such a situation was much evidenced to reduce stress and anxiety during the coronavirus situation.
Thus, these associations and institutions become networks that create an important social capital as well as outlets for sharing and gaining information or knowledge.
Finland is committed to the integration of migrants into the Finnish society, as I keep pointing out. A number of research studies from surveys and other in-depth enquiries have shown a trend of increasing efforts to integrate African and other migrants into the Finnish society.
As the Finnish Institute for Health and Welfare (THL) has pointed out, health and wellbeing are an important part of integration of immigrants in Finland (see www.thl.fi).
There have been studies on whether behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress and child welfare intervention by social services. Unhealthy behaviours and their associations with subsequent sickness among Finnish young and early midlife employees have been studied.
When it comes to this subject and/or the effect of adult psychological distress on children’s wellbeing among African migrants in Finland, there is limited knowledge.
We should hope for more information to augment understandings about adult psychological distress and effect on children’s wellbeing among African migrants in order to inform policy directions.
Such studies will help to create awareness among migrants in Finland about their mental health, its effect on them and their children’s wellbeing, as well as where to seek therapy.
Migrant associations, social networks, and information
Migrants associations are already doing much to help in education on mental health and have become important points for securing. Public agencies, migrant associations and other non-governmental organisations (NGOs) in Finland have been publishing information to help educate people about their health and wellbeing.
Generally, migrant associations formally create awareness among their members and other migrants usually in collaboration with some Finnish institutions, and are thus an important tool for several migrants to be positively active and to get their interests and claims heard.
As I wrote previously, the role of migrant associations acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
By Perpetual Crentsil
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