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Fruitful Living

The Sermon on the Mount (2)

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Now when Jesus saw the crowds, He went up on the mountainside and sat down.

His disciples came to Him, and He began to teach them, saying: – Matthew 5:1-2 NIV

When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law – Matthew 7:28-29 NIV

INTRODUCTION.

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Today we bring you the final part of the Sermon on the Mount, in which Jesus summed up almost all of His teachings. As Christians we must adhere to the lessons in this Sermon. The Sermon teaches us about the kingdom and the way Christ’s people will live under His Lordship. To that end, let us receive His kingdom by faith and let us live according to its message of love.

There is no single paragraph of the Sermon on the Mount in which this contrast between Christian and non-Christian standards is not drawn. It is the underlying and uniting theme of the Sermon; everything else is a variation of it. Sometimes it is the Gentiles or pagan nations with whom Jesus contrasts His followers. Thus pagans love and salute each other, but Christians are to love their enemies Matt. 5:44-47; pagans pray after a fashion, ‘heaping up empty phrases,’ but Christians are to pray with the humble thoughtfulness of children of their Father in heaven Matt. 6:7-13; pagans are preoccupied with their own material necessities, but Christians are to seek first God’s rule and righteousness Matt. 6:32-33.

At other times Jesus contrasts His disciples not with Gentiles but with Jews, that is, not with heathen people but with religious people, in particular with the “Scribes and Pharisees.” Professor Jeremias is no doubt right to distinguish between these as “two quite groups” in that “the Scribes are theological teachers who have had some years of education, the Pharisees on the other hand are not theologians, but rather groups of pious laymen from every part of the community.” Certainly, Jesus sets Christians morals over against the ethical casuistry of scribes – Matt. 5:21-48 and Christians devotion over against the hypocritical piety of the Pharisees Matt. 6:1-18.

The followers of Jesus are to be different – different from both the nominal church and the secular world, different from both religious and the irreligious. The Sermon on the Mount is the most complete delineation anywhere in the New Testament of the Christian counter-culture. Here is a Christian value-system, ethical standard, religious devotion, attitude to money, ambition, lifestyle and network of relationships-all of which are totally at variance with those of the non-Christian world. And this Christian counter-culture is the life of the Kingdom of God, a fully human life, indeed, but lived out under the divine rule.

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The Sermon on the Mount as composed in Matthew chapters 5-7 forms a wonderfully coherent whole. It depicts the behaviour which Jesus expected of each of His disciples, who is also thereby a citizen of God’s Kingdom. We see Him as He is in Himself, in His Heart, motives and thoughts, and in the secret place with His Father. We also see Him in the arena of public life, in His relations with His fellow men, showing mercy, making peace, being persecuted, acting like salt, letting His light shine, loving and serving others (even His enemies), devoting Himself above all to the extension of God’s Kingdom and righteousness in the world. Perhaps a brief analysis of the Sermon will help to demonstrate its relevance to ourselves in the 21st century.

  • A Christian’s CharacterMatt. 5:3-12

The beatitudes emphasise eight principal marks of Christian character and conduct, especially in relation to God and to men, and divine blessing which rests on those who exhibit these marks.

  • A Christian’s InfluenceMatt. 5:13-16

The metaphors of salt and light indicate the influence for good which Christians will exert in the community if (and only if) they maintain their distinctive character as portrayed in the beatitudes.

  • A Christian’s RighteousnessMatt. 5:17-48

What is to be a Christian’s attitude to the moral law of God? Is the very category of law abolished in the Christian life, as the advocates of the “new morality” and of the “not under law” school strangely assert? No. Jesus had not come to abolish the law and prophets, He said, but to fulfill them. He went on to state both that greatness in God’s Kingdom was determined  by conformity to their moral teaching, and even that entry into the Kingdom was impossible without a righteousness greater than that of the Scribes and the Pharisees Matt. 5:17-20.  Of this greater Christian righteousness, He even gave six illustrations – Matt. 5:21-48, relating to murder, adultery, divorce, swearing, revenge and love. In each antithesis the easy-going tradition of the scribes, reaffirmed the authority of the Old Testament Scripture and drew out the full and exciting implications of God’s moral law.

  • A Christian’s PietyMatt. 6:1-18

In their “piety” or religious devotion Christians are to resemble neither the hypocritical display of the Pharisees nor the mechanical formalism of pagans. Christian piety is to be marked above all by reality, by the sincerity of God’s children who live in their Heavenly Father’s presence.

To be continued!                                                                  

STAY BLESSED!

For further inquires please contact us on Tel Nos. 0268130615 or 0243588467

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Email: saltnlightministries@gmail.com

Website: saltandlightgh.org.

By Dr Joyce Aryee, the author

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Fruitful Living

Hifz al-‘Aql (Protection of Intellect)  (Part 2)

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Islam seeks to protect the human mind because the intellect distinguishes human beings from other creatures.

Allah repeatedly commands: “Will you not then use your reason?” (Repeated throughout the Qur’an)

This objective requires:

• Quality education

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• Literacy

• Critical thinking

• Professional development

• Protection from drugs and intoxicants

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The growing menace of narcotics, alcohol abuse, cyber fraud, and gambling among some youth threatens the intellect and future of our communities.

Linking the Maqāṣid Shari’ah to the social issues confronting us

Everything we discuss today falls under one or more of these higher objectives:

Contemporary Issue                    Relevant Maqṣad

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Sanitation                                      Protection of Life

Immunization                              Protection of Life

HPV Vaccination                         Protection of Life

Child Protection                           Protection of Lineage

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Birth Registration                         Protection of Lineage

NHIS Registration                       Protection of Life and Wealth

Ghana Card Acquisition             Protection of Wealth and Rights

Passport Processing                   Protection of Wealth and Welfare

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Education                                   Protection of Intellect

Anti-Drug Campaigns                  Protection of Intellect

Family Stability                          Protection of Religion and Lineage

Therefore, by participating in these initiatives, Muslims are not merely complying with government policies; they are fulfilling the higher objectives of the Shari’ah and serving the interests of humanity.

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The Muslim who protects life, preserves intellect, safeguards family, secures wealth and strengthens religion is actively implementing Islam in its most comprehensive form.

May Allah enable us to uphold the Maqāṣid al-Sharī’ah in our personal lives, our families, our communities and our nation.

Equipping the Muslim Ummah to Address Contemporary Social Issues – The Practical Approach.

We begin by remembering Allah’s guidance: “Whoever saves a life, it is as if he had saved all of humanity”. This high value on preserving life underscores our duty to promote health and welfare in the community. The Prophet Mohammad (pbuh) also said, “The best of people are those who are most beneficial to others.” As Jum‘ah Imams and community leaders, we must therefore guide our Ummah in practical social matters, not only spiritual ones. Today at 1BN Michel Camp, Tema, we focus on concrete steps—rooted in Islam and Ghana’s laws—that protect our families and strengthen society.

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Health and Sanitation

Islam places great emphasis on cleanliness and public health. The Prophet Mohammad (pbuh) said, “Cleanliness is half of faith”, showing that personal and environmental hygiene is part of our

Iman. This means keeping homes, mosques and streets clean to prevent disease. Ghana’s Public Health Act (2012, Act 851) likewise mandates sanitation and disease control. For example, the Act

provides for proper waste disposal, clean water and safe food (Part V on Environmental Sanitation). By fulfilling both the religious injunction and the law, we protect our children and neighbors from illnesses like cholera or typhoid. Good sanitation enables children to attend school and parents to work, improving everyone’s livelihood. In Islam, taking care of one’s health is a trust; we should “tie our camel and then trust in Allah” by taking practical steps (clean water,

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vaccinations) while relying on Allah’s help.

Child Protection and Immunization

Islam condemns harming children in any way. Allah warns us: “Do not kill your children for fear of poverty… We provide for them and for you”. This verse forbids infanticide and emphasizes

Allah’s provision. The Children’s Act 1998 (Act 560) in Ghana similarly enshrines a child’s rights – for example, the right to a name and nationality, and to education and well-being. As Muslims,

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we must care for orphans and vulnerable children. The Prophet Mohammad (pbuh) promised: “Iand the one who looks after an orphan will be like this in Paradise,” indicating great reward.

Practical protection includes immunizing children against preventable diseases. Ghana’s health authorities run national immunization programs (e.g. for polio, measles). Seeking vaccinations is in line with Islamic principles: preserving life and preventing harm. It is not in conflict with tawakkul (trust in Allah); rather, it is “tying the camel.” By vaccinating our children, we save lives – a deed Allah equates to saving all humanity. This also reduces medical costs and keeps families healthy, contributing to socio-economic stability. Imams should encourage parents to register their children at the clinic for the free vaccines the government provides.

Human Papillomavirus (HPV) Awareness

What is Human Papillomavirus (HPV)?

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Human Papillomavirus (HPV) is a group of more than 200 related viruses that infect the skin and mucous membranes of humans. It is one of the most common viral infections worldwide and is primarily transmitted through intimate skin-to-skin contact, including sexual contact.

According to the World Health Organization, most HPV infections do not cause symptoms and resolve on their own. However, some types of HPV can persist in the body and lead to serious

diseases, including cervical cancer, anal cancer, penile cancer, vulvar cancer, vaginal cancer, and certain cancers of the throat and mouth.

What Causes HPV?

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HPV is caused by infection with the Human Papillomavirus. The virus spreads mainly through:

1. Sexual contact (vaginal, anal, or oral sex).

2. Close skin-to-skin genital contact with an infected person.

3. In rare cases, mother-to-child transmission during childbirth.

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It is important to note that a person can carry and transmit HPV even when they have no visible symptoms.

Cervical cancer is a serious health challenge in Ghana. Recently, Ghana launched a nationwide HPV vaccination campaign for girls aged 9–14 (free of charge) to prevent cervical cancer. Islam

teaches us to remove harm and seek cures. The Prophet Mohammad (pbuh) said “There is no disease Allah has created, except that He also has created its treatment” (Sunan Abu Dawud). By raising awareness and accepting the HPV vaccine, we protect the lives and futures of our daughters. Cervical cancer kills over 1,800 women yearly in Ghana. Preventing this harm honors the Islamic ethos of “la darar wa la dirar” – no harming oneself or others. Imams can explain that

safeguarding girls’ health allows them to learn, work and contribute to society, fulfilling Allah’s encouragement to care for the vulnerable.

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National Health Insurance (NHIS) Registration

Ghana’s National Health Insurance Scheme (NHIS) provides affordable healthcare. By law (Act 852, 2012), every Ghanaian resident must belong to the NHIS by registering. Once registered, a

family gains access to a wide range of medical services. From an Islamic perspective, having health coverage is part of fulfilling one’s social responsibility: the Prophet Mohammad (pbuh) taught that

one who provides for a sick or needy person is like one who worships in solitude (in reward). An Imam might cite the hadith “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter” (Muslim).

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Encouraging congregants to obtain NHIS cards ensures children can get vaccines and families can afford clinic visits, fulfilling the Quranic ideal of community care. Imams can organize special

registration drives after Jumu‘ah, so the poor and elderly receive help signing up, noting that Act 852 even allows community agents to assist citizens.

Author: Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, GPC  Certified Counsellor and Governance Expert

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Fruitful Living

The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges

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In the Name of Allah, The Most Gracious, The Most Merciful

All praise is due to Allah, the Lord of all worlds. We send peace and blessings upon the noble Prophet Muhammad (pbuh), his family, his companions, and all those who stand for justice until the Day of Judgment.

Introduction

We live in an era of rapid social transformation. Technological advancement, urbanization, changing family structures, health crises, unemployment, moral decadence, drug abuse, cybercrime, and weakening social bonds have created enormous challenges for Muslim communities across the world. The Muslim Ummah in Ghana is not immune to these realities.

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Islam is not merely a religion of rituals. Islam provides guidance for every aspect of life— spiritual, social, economic, educational, political and health-related.

Allah said in the holy Quran “We have neglected nothing in the Book.” (Qur’an 6:38).

Before discussing the practical challenges facing our communities today, it is important to understand that Islamic law was revealed to achieve specific objectives known as Maqāṣid al-Sharī’ah (The Higher Objectives of Islamic Law).

The great scholar, Imam Abu Ishaq al-Shatibi, explained that all Islamic laws aim at securing benefit (Maslahah) and preventing harm (Mafsadah).

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The scholars have summarized these objectives into five fundamental necessities known as:

Hifz ad-Din (Protection of Religion)

Islam seeks to preserve faith, worship, Islamic identity and moral values.

Allah said, “And I did not create the jinn and mankind except that they should worship Me.”

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(Qur’an 51:56)

Therefore, strengthening Islamic education, supporting the mosque, preserving family values, and protecting the next generation from immoral influences are all means of preserving the Islamic religion identity.

Today, social media abuse, drug addiction, pornography, cybercrime, and moral decay threaten the faith of many Muslim youth. The Muslim Ummah must equip itself with sound Islamic knowledge to preserve its religious identity.

Hifz an-Nafs (Protection of Life)

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One of the greatest objectives of Islam is the preservation of human life.”And do not kill yourselves. Indeed, Allah is Most Merciful to you.” (Qur’an 4:29)

This objective forms the basis for:

• Public health programmes

• Vaccination campaigns

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• NHIS registration

• Hospital care

• Disease prevention

• Environmental sanitation

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• Road safety

• Maternal and child healthcare

Every effort to save lives is an act of worship.

“Whoever saves a life, it is as though he has saved all mankind.” (Qur’an 5:32)

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