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
ADDRESSING mental health challenges requires a balanced approach that combines physical care, spiritual grounding, and professional support.
Physical wellbeing – A healthy body supports a healthy mind. Regular exercise, balanced nutrition, and adequate rest strengthen the nervous system and reduce stress. The Prophet Muhammad reminded believers of this balance: “Your body has a right over you.” (Sahih Bukhari, Hadith 5199). Caring for one’s physical state is therefore a religious duty as well as a medical necessity.
Contentment with Allah’s decree – Faith provides comfort during hardship. Believers are reminded that trials are part of divine wisdom: “Perhaps you dislike a thing and it is good for you.” (Qur’an 2:216). Contentment (rida) shields the heart from despair and builds resilience against psychological pressure.
Positive thought environment – Surrounding oneself with uplifting people, engaging in beneficial activities, and cultivating optimism are essential coping strategies. Islam encourages good company and forbids despair, teaching that “none despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87).
Guidance and counselling – Islam does not oppose medical or psychological intervention. The Prophet صلى الله عليه وسلم said: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.” (Sunan Abu Dawud, Hadith 3855). Seeking counselling from qualified experts alongside spiritual support ensures holistic healing.
Community support – Mosques and Islamic organisations can offer safe spaces for dialogue and group counseling. Ultimately, overcoming mental health challenges requires integrating faith, self-care, and professional guidance. By harmonising these elements, individuals can achieve both emotional stability and spiritual peace.
Islam’s holistic methodology for mental wellness
Islam offers a comprehensive approach to mental health that recognises the human being as a union of body, mind, and soul. Unlike purely biomedical models, which often focus only on symptoms, the Islamic methodology emphasises prevention, balance, and spiritual healing alongside medical care.
The Qur’an as healing – The Qur’an is described as “a healing for what is in the breasts” (Qur’an 10:57). Recitation and reflection bring tranquility, reduce anxiety, and renew hope. Many Muslims find comfort in verses of mercy, patience, and trust in Allah during difficult times.
The sunnah – The Prophet Muhammad s.a.w. modeled a balanced lifestyle that nurtured mental health. He encouraged moderation in worship, quality family time, rest, and healthy eating. His dhikr (remembrance of Allah), supplications for anxiety, and emphasis on optimism remain therapeutic practices.
Sayings of the sahaba – The early companions demonstrated resilience through trials. Bilal ibn Rabah, for instance, endured torture with unwavering faith, showing how patience (sabr) and trust in Allah (tawakkul) build inner strength.
Frequent listening to Qur’an recitation – Research shows that rhythmic recitation calms the nervous system and improves emotional wellbeing (Doufesh et al., 2014). For believers, listening to Qur’an recitation is not only worship but also a form of therapy that instills peace and spiritual clarity.
Attending Islamic public lectures – Regular participation in Islamic lectures, sermons, and study circles helps to renew faith, expand knowledge, and build community support. Such gatherings strengthen spiritual resilience and remind individuals that they are not alone in their struggles.
Contemporary scholarship and social care – Modern Muslim psychologists (Rassool, 2016) emphasise integrating spirituality with therapy. Additionally, zakat and mosque-based initiatives provide social and financial support, reducing the burden of stress.
This holistic framework anchored in Qur’an, Sunnah, community, and professional care offers a balanced pathway to mental wellness for Muslims today.
Summary
Mental health remains a pressing issue worldwide in Ghana, where economic, social, and cultural pressures heighten stress and anxiety. This article has shown that mental health is not merely the absence of illness but includes wellbeing, productivity, coping strategies, and social contribution. Scientific research highlights the roles of psychology, biology, and the nervous system, while social realities such as unemployment, postpartum depression, and substance abuse intensify the crisis.
Islam offers a holistic framework that complements modern psychology by addressing both the inner and outer dimensions of human life. The Qur’an, Hadith, and the experiences of the early Muslims provide spiritual tools—gratitude, patience, remembrance, and resilience—that strengthen mental wellbeing.
Combined with medical treatment, counseling, and healthy lifestyles, these practices create a balanced model for addressing mental health challenges. Ultimately, mental wellness is a shared responsibility that calls for individual self-care, family support, professional guidance, and strong community systems.
Conclusion
The debate on mental health in Ghana must go beyond medical statistics and stigma to embrace holistic and culturally relevant solutions. Islam provides a comprehensive approach rooted in faith, compassion, and responsibility. By emphasising gratitude, resilience, social justice, and community solidarity, Islam aligns with modern psychology while offering spiritual depth often missing from clinical models.
Frequent Qur’an recitation, public lectures, counselling, exercise, and healthy social interactions together form a practical roadmap for healing. Importantly, Islam recognises the legitimacy of medical treatment and encourages believers to seek remedies while grounding their hope in Allah’s mercy.
Policymakers, religious leaders, and health professionals must collaborate to expand awareness, strengthen community interventions, and remove barriers that prevent people from seeking help. Mental health is not simply a medical matter but a moral, social, and spiritual one. By combining faith and science, Ghana can address this urgent challenge in a way that honors cultural values, uplifts communities, and restores dignity to those affected.
By Imam Alhaji Saeed Abdulai, the Author
Join our WhatsApp Channel now!
https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
B. Walking in Righteousness and True Holiness (Colossians 3:20–24)
- Learning Christ
- Learned through hearing Him and being taught by His apostles (Matt. 28:19–20).
- Christ is the Truth (John 8:31; 14:6).
- Putting Off the “Old Man”
- Refers to your former conduct before salvation (Col. 3:5–9).
- The old man is never content and “grows corrupt according to deceitful lusts” (like addictions).
- Renewing the Mind
- Key to true transformation (Rom. 12:1–2).
- Focus on things above (Col. 3:1–2).
- Putting On the “New Man”
- Created according to God (Col. 3:10).
- Lives in righteousness and true holiness (Col. 3:12–17).
Walking in truth and holiness involves both a putting off (Thou shalt not) and a putting on (Thou shalt) approach.
II. Practical Applications (Colossians 3:25–32)
Case Studies
- Lying (v.25)
- Old man: lies without concern.
- New man: speaks truth, especially to fellow believers.
- Anger (vv.26–27)
- Old man: lingers in anger, loses control.
- New man: may feel anger but does not let it linger or lead to sin; “do not give place to the devil.”
- Stealing (v.28)
- Old man: steals without care.
- New man: works honestly and helps those in need.
- Corrupt Communication (v.29)
- Old man: careless in speech.
- New man: avoids corrupt speech, builds others up.
III. Summary (Colossians 3:30–32; Ephesians 4:30)
- Acting like the old man grieves the Holy Spirit.
- By the Holy Spirit, we are sealed for the day of redemption.
- Put away old characteristics: bitterness, wrath, anger, clamor, evil speaking, malice.
- Put on new characteristics: kindness, tenderheartedness, forgiveness (Eph. 4:24).
IV. Conclusion
- If the church truly walks in truth and holiness, it would shine like a city on a hill (Matt. 5:14–16).
- The world, though darkened in understanding, could see the truth in Jesus.
- Christians must avoid worldly reactions and instead respond in righteousness and true holiness.
- We are God’s communicators—His pipeline, His publicisers—leading people into His truth and holiness.
- Rev. Dr Joyce Aryee, the author
