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).

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).

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

• 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:

“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).

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

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)

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

6.Tirmidhi, Hadith 1162, 1084

7.Bukhari, Hadith 5090

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

9.Bayhaqi, Shu’ab al-Iman

10.Al-Ghazali, Ihya Ulum al-Din

11.Qaradawi, The Lawful and Prohib­ited in Islam

 It was a momentous day for the Adansi North District Chief Execu­tive, Eric Kwaku Kusi, last Friday No­vember 8, as the 40th National Farm­ers Day district level celebration held here at Adansi Adokwai coincidentally fell on his birthday.

On a low-key, Mr Kusi momentar­ily took to the floor, to exhibit his dancing skills responding to cheers of “Happy Birthday to you” from the audience, to which he also responded with a gesture of thanks and praises to God, as he stepped out to address the gathering.

He was joined on the dancing floor by the assembly members singing praises to God for the life of their indefatigable DCE.

In his address, Mr Kusi commended farmers in the Adansi North and the country as a whole “who tirelessly cultivate the land to feed all of us in our communities.”

He said the government realising the important role agriculture played in the economy and the challenges facing farmers due to the effects of climate change was rolling out initiatives and policies to support climate-resilient agriculture, including agriculture in­surance programme for farmers.

In all 16 farmers were awarded various prizes for their contribution to food sufficiency in the country.

Francis Appiah, 41, who hails from Adokwai was adjudged the District Best Farmer for 2024, and took home a tricycle and other assorted items. The first runner-up prize went to Sakyi Kwabena also from Adokwai and the second runner-up went to Kwame Gyamera from Dompoase.

 From Alhaji Salifu Abdul-Rahaman, Adansi Adokwai