Features
Getting a wife
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For some curious reasons, marriage is becoming popular. The churches are even encouraging it, although if you are caught romancing before marriage, you are likely to be summoned before a disciplinary committee which will be empowered to investigate whether there is an evil spirit involved.
After the offending church members are made to testify, a deliverance session will be organised so that the evil spirit responsible for pre-marital licence can be paid off. The spirit will be asked to vamoose and come back no more.
The ‘couple’ now free of evil, one will be asked to go through counselling to prepare them for marriage that is if they really want to become man and wife.
Prospective brides and grooms are always advised to attend counselling together, they are taught all about the need for marriage and how marriage should be conducted along biblical lines.
They are taught to love and not to hate, and tutored on issues concerning reproductive health and child bearing and courtship.
Normally when it comes to courtship, the Pastor realises that those he is counselling are more knowledgeable in the subject than himself. In that sense, the Pastor should be the one who deserves counselling, because there are some tricks he should be made to learn judging from his ignorance.
However, in some cases, a counsellor has so much experience that those counselled are compelled to listen. The counsellor takes the pains to teach even the art and craft of lovemaking, which aims at equipping the man with all knowledge he needs to satisfy his wife in bed and vice versa.
In doing all these, the pastor assumes that the man and woman before him, listening with rapt attention, aren’t already copulating. It means they do not know each other, of course in the carnal sense.
But if they already know themselves, they are supposed to keep it a secret from the pastor, otherwise they would be charged with engaging in pre-marital sex, which is against the doctrine of the Lord Jesus, the Christ.
After the counselling sessions, which can take some six weeks, the prospective couple are supposed to be ready for the altar, where they would be blessed and whatever they do in bed can be regarded as sanctioned by the church, encouraged from the pulpit and blessed in heaven . Halleluyah!
The fact that man and woman have gone through counselling means they must wed. These days, however, the pastor would require an AIDS certificate before the two are bonded together. The idea is that, the church must not be party to situations where two individuals are joined together to infect each other, in short, for one to kill the other.
But the issue of AIDS certificates often becomes untenable, because in many instances, before counselling, the man had already known the woman about thousand times and without condoms, so the issue of one infecting the other doesn’t rise.
So it is the duty of the man to tell the pastor not to worry his head, because even ‘yesterday was a good time.’
The only problem is that people fear to tell the pastor the truth, meaning that hypocrisy in the church is accepted as a virtue and plain talk a vice.
Plain talk can only complicate matters for you, because in the first place the pastor expects you to hide certain things from him. Even if you are having pre-marital sex, the pastor expects you to say nay! Never! God forbid! Then you’ll be regarded as good material for heaven.
For man and woman who have long known each other succumb to an AIDS test, which I bet, isn’t an easy thing.
The problem with the test is that a positive result is worse than a death sentence. So you’d want to live without knowing whether you are positive or negative.
I have also learnt one strange thing about the disease and the test. Those who sound very confident that they are virus-free are those who test positive. Those who are not quite sure all come out negative.
When you present a negative result to the pastor, he rejoices with you, pending the outcome of that of your mate. If she is negative, praise the Lord.
A positive result, however, prompts the pastor to quickly ask you to leave the church premises lest you infect the congregation. So you leave mournfully and start preparing for your obituary.
It is quite interesting the way pastors insist on the AIDS certificates as the only foolproof passport into marriage. For their information it is not.
When the AIDS virus enters into the human body, it might not be detected until sometime after six months. So an AIDS test can be negative today but positive when it is done after six months.
The pastors, themselves need to be tutored on the disease and should also be tested to show their congregation that they are free from the virus, and that they are being faithful to their wives.
Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 5)
Waste management and public cleanliness
Closely connected to water conservation is the Islamic emphasis on cleanliness. The Prophet Muhammad (peace be upon him) taught that “Purity is half of faith” (Sahih Muslim, Hadith 223). Although this Hadith primarily refers to personal and spiritual cleanliness, its broader implications extend to the cleanliness of homes, neighbourhoods, markets, roads, and public spaces. A clean environment reflects both personal discipline and collective responsibility.
Unfortunately, indiscriminate disposal of refuse remains a significant challenge in many communities. Plastic waste clogs drainage systems, contributes to flooding during the rainy season, pollutes rivers and beaches, and threatens marine ecosystems. Open burning of waste further degrades air quality and poses serious health risks, particularly for children and the elderly (UNEP, 2024).
Islam calls believers to eliminate harm wherever it exists. The Prophet Muhammad (peace be upon him) said, “Removing harmful things from the road is an act of charity” (Sahih al-Bukhari, Hadith 2989; Sahih Muslim, Hadith 1009). This teaching encourages Muslims to view environmental cleanliness as an act of service to society. Proper waste disposal, recycling, community clean-up campaigns, and responsible sanitation practices are therefore practical expressions of Islamic charity and civic responsibility. Mosques can play an exemplary role by maintaining clean premises, minimising plastic waste during religious programmes, promoting reusable materials where practical, and educating congregants on environmental sanitation. Such initiatives demonstrate that environmental ethics are inseparable from Islamic values.
Sustainable development and the ethics of moderation
The modern concept of sustainable development seeks to meet present needs without compromising the ability of future generations to meet their own needs (World Commission on Environment and Development, 1987). Although this terminology is contemporary, its underlying principles have long been embedded in Islamic teachings.
The Qur’an consistently promotes moderation and warns against excess. Allah commands, “Eat and drink, but be not excessive. Indeed, He likes not those who commit excess” (Qur’an 7:31, Sahih International). Extravagance, wastefulness, and irresponsible consumption contribute significantly to environmental degradation by accelerating resource depletion, increasing pollution, and generating unnecessary waste. Islam, therefore, encourages a lifestyle characterised
by moderation (wasatiyyah), gratitude, and responsible consumption.
Similarly, the Qur’an describes the universe as having been created in perfect balance and instructs humanity not to disturb that balance (Qur’an 55:7–9). Sustainable development, viewed through an Islamic lens, is not solely about economic growth; it is about ensuring that economic progress, social wellbeing, and environmental protection advance together in harmony. Development that
enriches one generation while impoverishing the next contradicts the ethical principles of justice and stewardship emphasised throughout the Qur’an.
For Ghana, sustainable development requires integrating environmental protection into national planning, mining, agriculture, infrastructure development, and industrialisation. It also demands greater investment in renewable energy, climate-resilient agriculture, responsible land management, afforestation, and environmental education. These initiatives are consistent not only with international commitments such as the United Nations Sustainable Development Goals (particularly Goals 6, 12, 13, and 15) but also with the Islamic principles of stewardship, justice, moderation, and public welfare.
Ultimately, water conservation, responsible waste management, and sustainable development are not separate environmental agendas; they are practical manifestations of humanity’s role as Khalifah. Every drop of water conserved, every piece of waste properly managed, every tree planted, and every effort to promote sustainable living reflects obedience to Allah and contributes to the preservation of His creation. In this way, ordinary environmental actions become
extraordinary acts of worship, demonstrating that faith is expressed not only through ritual devotion but also through responsible care for the world that Allah has entrusted to humankind.
Aligning Islamic environmental ethics with the sustainable development goals
The environmental values espoused by Islam closely align with the United Nations Sustainable Development Goals (SDGs), demonstrating that Islamic principles continue to provide practical guidance for addressing contemporary global challenges. While the SDGs were adopted in 2015 as an international framework for sustainable development, many of their underlying values have been embedded in Islamic teachings for over 14 centuries.
For example, the Islamic emphasis on protecting water resources directly supports Sustainable Development Goal 6 (Clean Water and Sanitation), which seeks to ensure the availability and sustainable management of water for all. Likewise, the Qur’anic prohibition against wastefulness and extravagance complements SDG 12 (Responsible Consumption and Production) by encouraging moderation, efficient resource use, and environmental responsibility.
Islam’s call to preserve ecological balance and prevent corruption on earth resonates strongly with SDG 13 (Climate Action), which urges coordinated efforts to combat climate change and build resilience against its impacts. Similarly, the obligation to protect forests, wildlife and biodiversity reflects the aspirations of SDG 15 (Life on Land), which promotes the conservation, restoration and sustainable use of terrestrial ecosystems.
This convergence illustrates that environmental stewardship is both a religious obligation and a global development priority. Muslims therefore have an opportunity to contribute meaningfully to national and international sustainability efforts while remaining faithful to the ethical teachings of the Qur’an and the Sunnah. Protecting Allah’s creation simultaneously fulfils the objectives of
Islamic law and advances the broader pursuit of sustainable and inclusive development.
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.
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On Sunday, 16 August 2026, the Church of Pentecost (COP) in Finland held a befitting farewell church service for Apostle Francis Owusu Kwaah, the National Head of COP in Finland. It was a well-attended event and, by all measure, a perfect way to offer a well-deserved gratitude to Apostle Owusu Kwaah for his service and contribution to the growth of the church in Finland.
Apostle Owusu Kwaah arrived in Finland on 22 November 2020 and took up the position as the National Head of COP in Finland, taking over from Apostle Edmund Appiah who then moved to the UK.
Many people extolled the remarkable character and excellent leadership qualities of Apostle Francis Owusu Kwaah.
Achievements of Apostle Owusu Kwaah
A key farewell message stated that under Apostle Owusu Kwaah’s leadership the church has experienced remarkable growth and transformation.
The message said further that there have been significant increases in church membership—two (2) more Assemblies have been added to the church fold while three pastors have been ordained (2 of them have been sent into missions abroad, with the other one is working in Finland).
Testimonies and Appreciations
Testimonies and messages of appreciation were delivered as appeared in the programme by the National Presbytery, the Men’s Ministry, Women’s Ministry, Children’s Ministry, and other well-wishers.
“Our Apostle is known for being approachable and reliable. His warm personality and humility have endeared him to many”, the farewell message further said, adding that his ministry has extended far beyond the walls of the church. He has faithfully visited hospitals, homes, and prisons to preach the word of God, pray with people, and bring hope to those in need.
For the over 20 years that the church has existed after it was started in September 2000 as a prayer group with a small number of devoted persons in Helsinki (see www.copfinland.fi), the COP has had smooth running and change of leadership to its advantage.
Apostle Owusu Kwaah took over from Apostle Edmund Appiah, who was the first to be appointed as National Head of COP in Finland from 2013 until early 2020. Indeed, under the leadership of Apostle Owusu Kwaah, and Apostle Appiah before him, the Church has grown and spread to other cities and towns in Finland.
Apostle’s response
Surrounded by his beloved wife, Mrs Joyce Owusu Kwaah, and their five children, Apostle Owusu Kwaah delivered a powerful and infectious message in response to the messages of gratitude to him and his family for their good work in the church.
He preached the importance of loving God with one’s whole heart. He entreated the audience to love God and do His work to glorify his name.
The Apostle thanked the COP Finland, the numerous friends and well-wishers who supported him and interacted assuredly with him and his family and thus made their stay very comfortable in Finland.
COP’s future and growth in Finland
The COP Finland has become very formidable in the religious space in Finland.
Indeed, it has played a prominent role in the religious or spiritual existence of its members, as well as in people’s social lives as a key aspect of integration into the Finnish society.
The church continues to grow and, for example, it has been one of the major channels through which the Ghana Union Finland (GUF), an association for Ghanaian immigrants in Finland, has made more contacts with members of the Ghanaian immigrant community.
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