Fruitful Living
GEC Vision Chapel climaxes Ghana Month with vibrant cultural display
5. Prohibition of Pork
QUR’ANIC Verses: Surah Al-Baqarah (2:173) “He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit]—then there is no sin upon him. Indeed, Allah is Forgiving and Merciful.”
Surah Al-Ma’idah (5:3) “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah.”
Explanation:
Pork is prohibited because of its impurity and harmful health effects.
However, if a person is starving and has no other food, they may consume it only to survive.
6. Prohibition of Backbiting and Slander
Qur’anic Verses: Surah Al-Hujurat (49:12) “O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of Repentance and Merciful.”
Explanation:
Backbiting is equated to eating the flesh of one’s dead brother, showing how detestable it is.
Islam emphasises honesty, sincerity, and respect in social relations.
7. Prohibition of Eating Dead Animals and Blood
Qur’anic Verses: Surah Al- Ma’idah (5:3) “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah.”
Explanation:
• Eating dead animals (carrion) and blood can lead to diseases and spiritual impurity.
• Islam promotes halal slaughter to ensure that food is ethically sourced and pure.
The Qur’an’s Guidance on Worship
The Qur’an instructs Muslims on how to worship Allah correctly:
• Salah (Prayer): Establishing regular prayers five times a day is a direct command from Allah (Qur’an 11:114).
• Zakat (Charity): Giving a portion of one’s wealth to the poor purifies one’s wealth and soul (Qur’an 2:110).
• Sawm (Fasting): The obligation of fasting in Ramadan is emphasised to cultivate self-discipline and gratitude (Qur’an 2:183).
• Hajj (Pilgrimage): Performing Hajj is an obligation upon those who can afford it (Qur’an 2:196).
These acts of worship strengthen the believer’s connection with Allah.
The Quran Shows the Boundless Mercy of Allah
“Say, O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” (Qur’an 39:53
Explanation of the Verse: A Call to All Sinners
Allah addresses His servants who have committed excessive sins and urges them not to despair. The phrase (O My servants) reflects Allah’s love and care, even for those who have sinned greatly.
Hope and Mercy
Do not despair of the mercy of Allah) is a direct command from Allah, instructing believers never to lose hope in His forgiveness, no matter how many sins they have committed.
Allah Forgives All Sins
(Indeed, Allah forgives all sins) means that no sin is too great for Allah’s mercy—except shirk (associating partners with Allah) if one dies in that state without repentance (Qur’an 4:48).
The Quran and Allah’s Attributes of Forgiveness
The verse ends with “(Indeed, it is He who is the Forgiving, the Merciful).
Al-Ghafūr: The One who completely forgives all sins, no matter how great.
Ar-Raīm: The One who continuously showers His mercy upon His creation.
The Quran and Afterlife: Paradise and Hellfire
The Qur’an describes the consequences of actions in the afterlife:
• The Righteous will enjoy eternal bliss in Paradise:
“Gardens beneath which rivers flow, wherein they abide eternally…” (Qur’an 9:72).
• The Wrongdoers will face severe punishment in Hell:
“And fear the Fire, which has been prepared for the disbelievers.” (Qur’an 3:131).
This serves as a reminder to live a righteous life.
Conclusion: The Qur’an beyond Ramadan
The Qur’an is not just for Ramadan; it is a lifelong companion. The Prophet Muhammad said:
“The best among you are those who learn the Qur’an and teach it to others.” (Sahih al-Bukhari, 5027).
Every Muslim should recite, reflect upon, and apply the teachings of the Qur’an daily to attain the pleasure of Allah and ultimate success in the Hereafter.
I also urge all human beings to quickly grab a copy of the Quran from a nearby Islamic bookshop or an Imam. Thank you.
* The writer is the Metropolitan Chief Imam of Kpone Katamanso
By Imam Alhaji Saeed Abdulai, the Author
Fruitful Living
Islam and the environment (Part 1)
We praise and glorify Allah, the Creator and Sustainer of the universe. We send salutations upon the best of creation, Prophet Muhammad (peace and blessings be upon him), the final Messenger of Allah, who taught us to live in balance, justice, and compassion with all creatures of the earth.
Introduction
The preservation of the environment is not merely a contemporary global concern; it is deeply
rooted in divine revelation.
In Islam, the environment is a manifestation of Allah’s signs (Ayatullah) and a trust (Amaanah) given to humanity. Unfortunately, modern civilisation, driven by profit, exploitation, and ignorance, has led to climate change, deforestation, water pollution, biodiversity loss, and global warming.
Islam’s holistic worldview offers timeless ethical principles that advocate environmental protection, making it highly compatible with international frameworks like the United Nations Sustainable Development Goals (SDGs).
As Muslims, safeguarding the earth is both a spiritual duty and a social responsibility.
Definition of Environment and the Islamic Perspective
The environment is broadly defined as the surroundings or conditions in which a person, animal, or plant lives or operates.
The Cambridge Dictionary defines it as “the air, water, and land in or on which people, animals, and plants live.”
In academic terms, it includes all external physical, biological, and chemical factors influencing living organisms (Miller & Spoolman, 2011).
From an Islamic standpoint, the environment is the creation of Allah entrusted to humanity to use with responsibility and moderation.
Allah says: “And do not cause corruption on the earth after it has been set in order, and invoke Him in fear and aspiration. Surely, the mercy of Allah is near to the doers of good.”
(Surah Al-A’raf, 7:56)
This verse explicitly commands humans not to destroy the balance (mīzān) that Allah has
established.
The Prophet Muhammad (peace be upon him) further reinforced environmental
ethics through his actions and sayings, encouraging tree planting, animal welfare, cleanliness,
and the preservation of water sources.
Components of the Environment in Islam
The environment encompasses various ecosystems and natural elements, including:
• Dry and fertile lands – used for agriculture and housing.
• Forests – sources of oxygen, biodiversity, and medicine.
• Water bodies – such as rivers, lakes, lagoons, seas, and oceans, essential for life.
• Ramsar Sites and World Heritage Areas – designated for ecological protection due to
their unique natural value.
Islam values every element of nature. For instance, the Prophet (peace be upon him) said:
“If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as charity.” (Sahih al-Bukhari, Hadith 2320)
By Imam Saeed Abdulai
Fruitful Living
Why Should I forgive others? (Part 1)

“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”- Ephesians 4:32 (NIV)
INTRODUCTION
CONFLICT is never easy—especially when it happens within the church. Many believers can relate to the heartache of strained relationships, misunderstandings, or even church splits.
Though these moments don’t make us lose our salvation, they often test our faith deeply. At times, the discouragement can feel so intense that quitting the Christian walk seems like a tempting option.
Yet, in Christ, we are called into a new kind of family—a family transformed by grace. We are to be peacemakers, reconcilers, and forgivers because we ourselves have been forgiven so completely.
Scripture doesn’t just call us to live in peace; it calls us to reflect the heart of Christ, the One who gave Himself for His enemies. The brief but powerful letter to Philemon offers timeless wisdom on this topic.
Living in grace
The Apostle Paul’s letter to Philemon is only 335 words in the original Greek, yet it carries profound lessons about grace, forgiveness, and reconciliation.
Paul writes not as an authoritarian apostle but as a loving brother in Christ, appealing to Philemon on behalf of Onesimus—a runaway slave who had since become a believer.
Paul gently urges, “Though I could be bold enough in Christ to command you to do what is proper, yet for love’s sake I prefer to appeal to you…” (Philemon 1:8–9). He pleads with love, not law. He even offers to pay any debt Onesimus owes: “If he has wronged you or owes you anything, charge that to my account” (v. 18).
This is not “forgive and forget.” This is a real reckoning of wrong, met with real grace. Paul illustrates what Christ has done for all of us—He takes our debt and pays it with His own life.
Our identity in Christ
Paul emphasises that Onesimus has undergone a radical transformation. Once “useless,” he is now “useful” (v. 11)—a beautiful play on the meaning of his name. The point? In Christ, our identity is changed. We’re not defined by our failures or past offenses. We are made new.
Philemon, a slave master, is being asked to receive Onesimus not as property, but as a brother in Christ. This is a powerful call to the Church: we must see each other through the lens of our shared redemption. Grace transforms social structures, erases labels, and redefines our relationships.
By Rev. Dr Joyce Aryee,
the author