Fruitful Living
Reunion with loved ones (final)
For many, one of the most comforting promises is the possibility of reunion with loved ones in the Hereafter. Allah says:
“And those who believed and whose descendants followed them in faith — We will join with them their descendants, and We will not deprive them of anything of their deeds.”
(Qur’an, 52:21).
This verse means that families who shared faith and righteousness will be reunited in Paradise, even if their levels of good deeds differed. The Prophet Mohammed s.a.w. also said that a person will be with those they love (Bukhari, Muslim) — meaning love for the righteous is itself a cause for closeness in the Hereafter.
Reward for the Righteous
The Qur’an paints vivid and hopeful images of Paradise:
“Indeed, the righteous will be in gardens and pleasure.”(Qur’an, 82:13)
“No soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.”(Qur’an, 32:17).
The Prophet Mohammed (s.a.w.) described the believer’s soul after death:
“The soul of the believer is a bird that eats from the trees of Paradise until Allah returns it to his body on the Day of Resurrection.” (Muslim).
This imagery reassures believers that after life’s trials, eternal peace, joy, and honour await them.
Protection in the Grave
The journey of the afterlife begins in the grave, and Islam offers guidance on protection during this stage. The Prophet Mohammed (s.a.w.) taught that Surah Al-Mulk intercedes for its reciter until they are forgiven (Tirmidhi).
He also mentioned that acts like sincere prayer, charity, and Qur’an recitation during life become a shield against the grave’s trials. For the believer, the grave is described as: “Either a garden from the gardens of Paradise, or a pit from the pits of Hell.”(Tirmidhi).
Hope in Allah’s Mercy
Above all, the believer’s greatest comfort lies in Allah’s infinite mercy. The Prophet narrated that Allah says: “My mercy prevails over My wrath.”(Bukhari, Muslim).
Even for those who fell short, sincere repentance before death is met with forgiveness, and even minor good deeds can tip the scales toward salvation.
The Islamic view of the afterlife is not meant to instill fear alone, but to inspire hope, patience, and perseverance. For the believer, death is the moment the doors to eternal mercy open. The Hereafter is where justice is fulfilled, wrongs are set right, loved ones are reunited, and the righteous enjoy the eternal presence of Allah — the ultimate reward.
Burial in line with the Sharia
Islam commands that the deceased be honoured with a swift, respectful, and Sharia-compliant burial.
Hastening the funeral:
The Prophet Mohammed s.a.w. said: “Hasten the funeral, and if the deceased was righteous, you are sending them to goodness; and if they were otherwise, you are removing evil from your shoulders.” (Bukhari, Muslim).
Avoiding Unnecessary Delay:
Delay is permitted only for valid reasons, such as conducting investigations into a suspicious circumstances leading to the death of the diseased to unravel the truth, awaiting close relatives or fulfilling other legal obligations.
Sharia Burial Rites:
In Islam, the deceased is honoured through dignified and simple rites that reflect humility before Allah. The body is ritually washed (ghusl al-mayyit), as practised by the Prophet Mohammed s.a.w (Bukhari), and then wrapped in plain white cloth (kafan) to symbolise equality and purity (Abu Dawud). A communal funeral prayer (salat al-janazah) follows, offered without bowing or prostration, seeking Allah’s mercy for the deceased (Muslim). Finally, the body is laid in the grave facing the Qiblah, with simplicity and no extravagance, fulfilling the Prophet’s command: “Hasten the funeral.” (Bukhari, Muslim).
Reflection
Death is the gateway to the eternal meeting with Allah. The wise Muslim lives every day with the awareness of this reality. The Prophet Mohammed s.a.w. advised:
“When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.” (Muslim).
Let us strive to prepare our hearts, rectify our deeds, and meet death with faith and peace, trusting in Allah’s mercy and justice.
- Imam Alhaji Saeed Abdulai, the Author
The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
