Fruitful Living
POLITICS AND CHRISTIANITY
I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.— 1 Timothy 2:1-3.
INTRODUCTION
As Christian believers we are called to be light in the dark place, salt penetrating a rotten world. James 4:17 –“If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” As Edmund Burke remarked, “All that is necessary for evil to prevail is for good men to do nothing”. We Christians have a moral obligation to be involved in our world.
In Paul’s day, the form of government was empire. Although citizens could not elect Caesar, they could pray for him. It’s hypocritical to pray for some thing for which we are not willing to work. If we are obligated to pray for a government in accordance with 1 Timothy 2, then we are also morally obligated to work for it.
SHOULD CHRISTIANS BE POLITICALLY INVOLVED?
Because of that constitutional separation, Christianity in the form of the institutional, organised church is constrained from formal integration with our government. But Christianity in the form an individual’s theological identification with the body of Christ can and should play a part in the political process.
Working as individuals within the political system is not contrary to our Christian faith. We believe in the redemption of humanity, a redemption that takes place on an individual basis, not on an institutional basis. Likewise our political influence comes from the involvement of individuals, not institutions. In fact, any free and democratic society must be based on the strong participation of individual citizens. Without this, it devolves into an elitism or anarchy. The vision, abilities, character, and skills of individuals are a positive and necessary force in the democracy.
Jesus admonished His followers to become the light, the salt, and the yeast in society. “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty poundsof flour until it worked all through the dough.” – Matthew 5:13-16; 13:33) Wherever these elements are added, they transform the environment. In the same way, we penetrate and permeate political institutions with Christian values and beliefs.
It would be wise for all of us to carefully examine the warning provided by de Tocqueville. He said: “Once religion is mixed with the bitter passions of the world it cannot avoid losing influence: The Church cannot share the temporal power of the state without being the object of a apportion of that animosity which the latter excites.”
We can have far more impact by working within a secular political organization to help our laws reflect Christian values than by separating ourselves and banding together with other believers as a “Christian Political Movement.”
Some Christians believe that being salt and yeast means being separate from the political process. But the common denominator of every political issue is a spiritual problem. For instance, when we deal with environmental problems, we are not only concerned with the environment for the sake of the environment; we are also concerned with the spiritual issue of stewardship. When we talk about an unfair tax system rife with loopholes, we are talking about the spiritual issues of fairness and justice. When we consider the problem of corruption in politics, again we are talking about spiritual questions – honesty and integrity. We need to maintain a spiritual perspective on these secular issues.
Even if we are not involved by our actions or by public identification with a political party, we still have important political roles to play. We have a responsibility to vote. Even more important, we are instructed to pray for those in political office. “I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.” — 1 Timothy 2:1-3.
We need to pray for the issues confronting our society and for hurting individuals within our society. And we have a responsibility to reach out to minister to the poor.
Whether we choose to work directly in politics or to support it with our votes and prayers, the political process in democratic country gives us a vital opportunity to demonstrate our love for Christ.
Christians ought to support godly principles wherever they are found. We should vote principle not just party. What principles are worth upholding and fighting for? Godliness, justice, goodness, righteousness, life, defending the innocent, helping the poor – in other words, issues that are clearly spelled out in the Bible.
Principles translates into issues. For example, defending innocent lives is a principle, and abortion on demand is an issue. Because of their principles, Christians will know how to react on the issues of the day.
When there is a clear-cut moral issue, Christians are obligated to become involved. On some issues, however, Christians hold the same principles but disagree over the means to put them into action. War is one of those issues. Activist say a Christian should always go to war when the government commands it. Pacifists say we should never go to war, even if the government commands it. And selectivists say we should sometimes go to war; it depends on whether or not it just a war. You will find Christians on all sides of this issue. I think they all agree with the same principle – that justice and peace should be preserved – but they disagree as to the best way to arrive there.
In spite of the fact that we won’t always agree with each other, we Christians need to get involved in politics. If good people don’t get involved in running the government, then evil people will. It is not going to do us any good to curse the darkness; we have to light a few candles.
Politically, the Bible is more like a library than a single book. It is difficult to come up with a black-and-white answer that fits every diverse situation. For example, some people try to apply Jesus’ words about non-resistance (Luke 6:27-31) to every act of injustice. But in practice, I don’t know anyone who always turns the other cheek. On the other hand, Christians should not ignore those verses. Even though the verses might not apply to every situation, the One who spoke them remains decisive, and Christians need to consider what he says.
If it is difficult to know what a Christian political position is, how can Christians know what their political involvement should be? There are several guidelines a Christian can follow.
1.NOT TO BE INVOLVED IS TO BE INVOLVED. Not to take a stand is to take a stand. When we look back at history, we see that those who weren’t for the abolition of slavery were contributing to its existence. Those Catholics and Lutherans in Germany who didn’t speak up against Hitler were, in a sense, supporting him. They weren’t taking a stand when a stand was needed.
Sometimes Christians will say they don’t want to be involved politically, but they are really saying they don’t care about the current political issues. Some Christians who today make fighting abortion their main cause once said it was sinful for Christians to be in politics. Once they thought there was no cause worthy of the risk of being tainted by politics; now they have found an issue.
2.POLITICS SHOULD NOT BE THE PRIME ACTIVITY OF THE CHURCH. Politics does not preach the kingdom of God. Politics does not fulfil the will of God. It does not save souls. It is simply a modest act that works against selfishness and violence.
In preaching God’s kingdom, Christians try to create a space for the presence of God in the world. In political involvement, Christians try hold God’s plumb line to the world (Amos 7:7-9). We do this even though in holding the plumb line, our hands are shaky and our perspective is distorted. God has called us to be salt and light in the world, and this is our duty.
3.LOVE GOD AND ACT REASONABLY. In deciding what stand to take, Christians should let their love for God be their filter. Beyond that they should act reasonably. They won’t choose the right stand all the time, but that is a risk they have to take.
Politics seeks to minimize violence. It works to assure that no one person or organization has a disproportionate amount of control. But working together for good can never be done without compromise. To compel attention and gather votes, Christians must make coalitions. To make coalitions, Christians must make compromises. When it comes to politics, no Christian is pure.
Christians need to be involved in politics, but we must remember not to confuse politics with bringing in the kingdom. The proclamation of the kingdom influences political action, but political action is not the centre of the kingdom.
ADVICE TO VOTERS BY JOHN WESLEY AS RECORDED IN HIS JOURNAL OF OCTOBER 3, 1774:
1. Vote, without a fee or reward, but for the person we judge most worthy.
2. Speak no evil of the person we voted against.
3. Take care our spirits are not sharpened against those that voted on the other side.
Source: Culled from the book “Practical Christianity” – The Down to Earth Guide to Heavenly Living.
Stay Blessed!
By Dr. Joyce Aryee
For further inquiries please contact us on Tel Nos. 0302-772013 or 0268130615
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
Fruitful Living
Eid-ul-Adha: A living legacy of faith, sacrifice, and devotion
We begin in the name of Allah, the Most Merciful, the Most Compassionate. We praise Him, seek His help and forgiveness, and seek refuge in Him from the evils of our souls and the wrongs of our actions.
May peace and blessings be upon the Prophet Muhammad (peace be upon him), his family, his noble companions, and all those who follow his path until the Day of Judgment.
Understanding the essence
of Eid-ul-Adha
Eid-ul-Adha, the Festival of Sacrifice, is one of the two major Islamic celebrations observed by Muslims across the world.
It commemorates the unwavering submission of Prophet Ibrahim (Abraham, peace be upon him) to Allah’s command when he was prepared to sacrifice his beloved son Isma’il (Ishmael, peace be upon him). Allah, in His infinite mercy, intervened and replaced the son with a ram, thus honouring Ibrahim’s sincerity and faith.
This moment of sacrifice is recorded in the Qur’an: “Then when they had both submitted and he put him down upon his forehead, We called out: ‘O Ibrahim! You have fulfilled the vision.’ Indeed, We thus reward the doers of good.” (Surah As-Saffat, 37:103–105)
This act of obedience is not merely a historical account. It is a living symbol that forms the essence of Eid-ul-Adha.
Ibrahim (A.S): The Architect
of Submission
Before the moment of sacrifice, Prophet Ibrahim and his family played critical roles in establishing Islam’s foundational pillars:
1. The building of the Ka‘bah
Prophet Ibrahim and his son Isma’il were chosen to construct the Ka‘bah, the sacred House of Allah in Makkah. The Qur’an records this noble moment:
“And [mention] when Ibrahim was raising the foundations of the House and [with him] Isma’il, [saying], ‘Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.’”
(Surah Al-Baqarah 2:127)
This structure remains the spiritual centre of Muslim worship, facing which over a billion Muslims direct their daily prayers.
2. The struggle of Hajar (Hajara) between Safa and Marwa
The mother of Isma’il, Hajar (Hajara), exemplifies a profound lesson of patience and faith. Left in the barren valley of Makkah with her infant, she ran between the hills of Safa and Marwa, desperately searching for water. Her perseverance was rewarded when the well of Zamzam sprang forth at the feet of her baby.
Her sincere struggle is now ritualised in Hajj as the Sa‘i between Safa and Marwa—a reminder of the role of women, the power of du‘a, and the value of trust in Allah’s provision.
Sacrifice at Mina and the
Rites of Jamarat
During Hajj, pilgrims reenact Ibrahim’s confrontation with Shaytan at Mina, where he rejected the devil’s temptation and cast stones at him. This act is now observed in Hajj as the ritual of stoning the Jamarat, symbolising the rejection of evil, temptation, and disobedience.
It is a vivid spiritual lesson: the path to Allah is one of resistance to distraction and sin, and one must be prepared to fight these forces with unwavering faith.
The essence of Arafat in Hajj
The Prophet Muhammad said:“Hajj is Arafah.” (Sunan al-Tirmidhi, 889)
Standing on the plain of Arafat, in deep humility and supplication, is the heart of Hajj. It represents the Day of Judgment, when all of humanity will stand before their Creator. The Prophet said: “There is no day on which Allah frees more people from the Fire than the Day of Arafah.” (Sahih Muslim, 1348)
For pilgrims, Arafat is a time of repentance, reflection, and renewal— and for non-pilgrims, fasting on that day is highly recommended.
Three core lessons from the
Sacrifice of Prophet Ibrahim
(A.S.)
1. Absolute obedience to Allah
Ibrahim’s willingness to sacrifice his son teaches that the essence of faith is unquestioning obedience to Allah. He prioritised divine command over emotion, logic, or comfort.
Takeaway:
In our lives, we must also be ready to put aside our desires, egos, and even attachments if they conflict with Allah’s instructions. This may involve sacrifices such as waking up for Fajr, staying away from haram income, or being truthful in difficult situations.
2. Sincere intention and inner sacrifice
The real essence of the sacrifice lies in the heart’s submission to Allah.
It is neither their meat nor their blood that reaches Allah, but it is your piety that reaches Him.”
(Surah Al-Hajj 22:37)
Takeaway:
Every act of worship should be grounded in sincerity. Whether it is prayer, charity, or sacrifice, what matters most is the purity of our intention.
3. Sacrifice for the greater good
The legacy of Eid-ul-Adha teaches us that sometimes, faith requires us to give up what we love for a greater purpose. Sacrificing wealth, time, or status in the path of Allah or for the benefit of others leads to spiritual elevation.
Takeaway:
Use your resources such as time, money, skills, for acts of benefit: support the poor, educate the young, assist the sick, and build your community.
Celebrating Eid-ul-Adha: A
Festival for all Muslims
Even for those who do not go on Hajj, Eid-ul-Adha holds immense significance. Muslims across the world participate in the act of Qurbani (sacrifice) to honor the tradition of Ibrahim (A.S.).
Types of animals and their
symbolism
Permissible animals include goats, sheep, cows, and camels. Each must meet a minimum age and be free of defects. The sacrificed animal is then divided into three parts: one for the family, one for relatives and friends, and one for the poor and needy.
This distribution reflects the spirit of sharing, compassion, and social responsibility—values at the heart of Islam.
The eternal message of Eid-ul-Adha
Eid-ul-Adha is not merely a celebration; it is a living tradition that calls us to:
• Submit like Ibrahim,
• Strive like Hajar,
• Sacrifice like Isma’il,
• Reflect like the pilgrims at Arafat.
May this Eid awaken within us a renewed commitment to obedience, sincerity, and compassion.
Let us make every Eid-ul-Adha a step forward in our spiritual journey, embodying the values of submission, sacrifice, and service to humanity. I wish every Muslim Eid Mubaarak
By Imaam Alhaji Saeed Abdulai
(Kpone Katamanso Metropolitan Chief Imaam)
Fruitful Living
Steps taken by government to combat illicit drugs (Final part)
The Minister for the Interior, Muntaka Mohammed-Mubarak, has reaffirmed the government’s commitment to combating drug abuse and illicit trafficking for a safer environment which would
go a long way to make Ghana a drug-free country. 3News.com (2025)
Solutions to Illicit Drugs from the Islamic perspective
are comprehensive and emphasise of both prevention and treatment:
Tarbiyah (Islamic nurturing): Instilling strong Islamic values from childhood through Qur’anic education, regular prayer, and association with righteous companions.
Community preaching (Da’wah): Imams must consistently raise awareness during khutbahs and Islamic programs about the dangers of drugs and the beauty of a sober, productive life.
Faith-based rehabilitation: Mosques and Islamic centers can partner with medical institutions to offer Qur’an therapy, spiritual counseling, and structured recovery programs.
Islamic youth clubs: Providing youth with halal entertainment, mentorship, and purposeful engagement can steer them away from harmful peer groups.
Zakat and Sadaqah: Channelling funds to support families of victims and establishing centres for rehabilitation.
Role of Parents, Society, Muslim Chiefs and Imams:
Parents must be vigilant and provide emotional support. A loving, nurturing home reduces a child’s vulnerability to drugs.
Society should de-stigmatize addiction. Drug users should be seen as patients needing healing, not criminals deserving rejection.
Muslim Chiefs must lead community campaigns, setting moral examples and supporting policy enforcement.
Imams must be more than religious leaders—they must become counsellors, educators, and advocates. Their leadership can shift public perception and guide collective action.
Conclusion
Illicit drugs pose one of the most dangerous threats to our society, undermining our religious values, harming our youth, and destroying our future. The Islamic position is clear and
Unequivocal: such substances are forbidden due to their destructive consequences on all aspects of life. Islam does not merely condemn the act but calls for a holistic response—spiritual, social, and structural.
As a society, particularly as Muslims, we must rise to confront this crisis with faith, compassion, and commitment. We must not only preach against drugs but actively work to rehabilitate victims, educate the next generation, and partner with public institutions to create a society of wellness and righteousness.
Recommendations
1. Introduce Islamic drug awareness education in madrasas and public schools, using Quran and Hadith-based materials to instill moral responsibility.
2. Create partnerships between the Ghana Narcotics Control Commission, Ghana Health Service, and Muslim organisations to develop culturally sensitive rehabilitation centres.
3. Train Imams and teachers in basic mental health and drug abuse counselling to serve as front-line responders in communities.
4. Utilise Friday sermons (khutbahs) nationwide to address the dangers of drug abuse periodically and provide practical steps for prevention.
5. Encourage community surveillance, where parents, chiefs, and youth groups report dealers and suspicious activities to the authorities.
6. Establish mentorship programmes in every Muslim community where successful, drug-free role models mentor youth.
7. Form interfaith coalitions, working across religious lines to tackle the drug menace as a national threat rather than a religious issue.
8. Provide job skills training for rehabilitated victims, helping them reintegrate into society and live dignified, self-sufficient lives.
By Imam Alhaji Saeed Abdulai, the Author
