Fruitful Living

Islamic Position on Illicit Drugs (Part 2)

In Ghana, the Narcotics Control Commission Act, 2020 (Act 1019), prohibits the possession, use, trade, or cultivation of narcotic drugs without lawful authorisation.

The law now adopts a more public health-based model, emphasising rehabilitation and education while still maintaining punitive measures against trafficking and illegal possession.

This opens doors for religious and social actors to play key roles in prevention and healing.

How the Youth and General Society Are Typically Lured into Illicit Drugs;

One of the primary gateways to drug use is peer pressure. Many young people are introduced to drugs by friends who make substance use appear fashionable or as a coping mechanism for stress, boredom, or emotional trauma.

In urban slums and some schools, peer groups become influential in shaping behaviour, particularly when parental supervision is weak or societal structures have collapsed.

Another contributor is media influence—with movies, music, and social media sometimes glamorising substance use. Unemployment, poverty, broken homes, academic stress, and lack of religious education also contribute significantly.

Shaykh Abd al-Rahman al-Sa‘di explains that when faith weakens, individuals seek escape in destructive behaviours. Hence, strengthening iman (faith) is a critical defence against temptation.

Rescuing Victims: Rehabilitation and Social Support

Those who fall into drug addiction must not be condemned but rather supported with compassion and care. Islam emphasises mercy and hope:

“Say, O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” (Qur’an 39:53).

Rehabilitation centres, faith-based recovery programmes, community counselling, and mosque-based interventions are all vital tools.

Imams and scholars should be equipped with basic knowledge in addiction counselling. Collaboration with the Narcotics Control Commission and health institution can create models where religious guidance and medical treatment go hand-in-hand.

Impact of Illicit Drugs on Society

Illicit drug use damages physical health, corrupts moral values, and leads to crime and unemployment. It depletes a nation’s human capital, as youths and adults become dependent, mentally unstable, and economically unproductive. It also leads to violence, theft, and domestic abuse.

The Qur’an declares: “And do not throw yourselves into destruction with your own hands.” Qur’an 2:195)

Impact of Illicit Drugs in Schools

In Ghana, the increasing prevalence of drug abuse in schools has led to absenteeism, violent behaviour, academic failure, and mental health issues.

Some school dropouts have become part of gang culture, especially in urban areas, threatening future national development. These environments must be purified and protected with strong policy, parental involvement, and faith-based education.

UNICEF, Ghana Health Service, and Other Reports

UNICEF (2019) highlighted the correlation between substance abuse and early childhood trauma, noting that youth exposed to abuse, neglect, or poverty are more susceptible to drug use.

The Ghana Health Service’s 2022 report showed a 17 per cent rise in mental health cases linked to drug abuse, with youth between 15–35 years most affected.

Narcotics Control Commission Statistics

According to the 2022 Annual Report of the Narcotics Control Commission, over 8,000 arrests were made for drug offenses.

Cannabis remains the most abused drug, with growing concerns about synthetic drugs and pharmaceutical abuse, especially tramadol and cough syrups with codeine.

By Imam Saeed Abdulai

Fruitful Living

Qur’anic Evidence on Environmental Responsibility (Part 2)

Allah draws our attention to the divine wisdom in creating the earth and subjugating its resources for human benefit:

“It is He Who created for you all that is on the earth.” (Surah Al-Baqarah, 2:29).

“And He has subjected to you, as from Him, all that is in the heavens and on earth. Behold, in that are signs indeed for those who reflect.” (Surah Al-Jathiyah, 45:13).

These verses affirm that the natural world is a divine gift created for human benefit, but not for reckless exploitation.

The trust (Amaanah) placed upon mankind requires careful and sustainable use, respecting the rights of future generations and all other creatures.

Islam and the Sustainable Development Goals (SDGs)

SDG 6 – Clean Water

and Sanitation

Clean water and hygiene are essential for life and spiritual purity. Islam obliges ablution (wudu) and cleanliness as part of daily worship.

The preservation of life (Hifz al- Nafs) is one of the five objectives of Shariah, and access to clean water and sanitation plays a key role in achieving it.

SDG 13 – Climate Action

Islam calls for moderation in consumption and energy use. Wastefulness (Israf) is condemned:

“Indeed, the wasteful are brothers of the devils, and the devil is ever ungrateful to his Lord.”

(Surah Al-Isra, 17:27).

Climate change, driven by overuse of fossil fuels and deforestation, threatens life on earth.

Muslims are taught to protect air quality, plant trees, and reduce carbon emissions—principles that resonate with SDG 13.

SDG 14 – Life below water

Oceans and marine ecosystems are under threat from pollution and overfishing. The Prophet warned against contaminating water:

“Do not urinate in stagnant water which people use.” (Sahih Muslim, Hadith 282).

This Hadith underscores early Islamic environmental regulations aimed at preserving clean water and marine life.

SDG 15 – Life on Land

Islamic teachings are rich in directives for land preservation. Allah warns: “And the earth we have spread out, and placed therein firm mountains and caused to grow therein all kinds of things in due proportion.” (Surah Al-Hijr, 15:19).

Tree felling without cause, soil erosion, and habitat destruction are all contrary to Islamic ethics.

By Imam Alhaji Saeed Abdulai, the Author

Fruitful Living

Why Should I forgive others? (Final)

Forgiveness is thenhigher way

Paul acknowledges the gravity of Onesimus’ offense. Legally and ethically, Onesimus had done wrong. Under Roman law, Philemon had every right to punish him. Yet Paul calls him to choose a higher path—grace.

“For this perhaps is why he was parted from you for a while, that you might have him back forever” (v. 15). Paul reframes the pain of separation as a providential opportunity for lasting unity.

As Christians, we’re invited to see beyond the offense and choose the eternal perspective. Forgiveness isn’t minimising the pain—it’s maximising the grace of God. It’s choosing to imitate Christ, who bore our sin without bitterness.

We are a forgiven people

Years in ministry often reveal a painful pattern: unresolved conflict and an unwillingness to forgive can cripple individuals and entire communities. Families drift. Churches divide. And the gospel is obscured by pride and pain.

Someone said something. Someone got offended. Someone refused to forgive. And so, healing never happened. Every time forgiveness is withheld, the Body of Christ suffers. But when we take steps to reconcile, we bear witness to the redemptive power of the gospel.

Forgiveness is more than an emotional release—it is a spiritual act of obedience. It puts God’s grace on display. It makes visible the invisible love of Christ.

Are you struggling

to forgive ?

Here are five helpful questions to evaluate your heart:

1. Do I feel anger or anxiety when I think about this person?

2. Do I secretly wish for them to suffer as I did?

3. Would I serve or help them if they needed it?

4. Can I sincerely pray for their well-being?

5. Would I be upset if God blessed them?

These questions don’t condemn us—they guide us. They help us identify areas where grace is still needed, where healing is still possible.

CONCLUSION

Forgiveness is one of the most Christlike things we can do. It doesn’t ignore justice—it entrusts it to God. It doesn’t excuse the offense—it acknowledges the cost and chooses love anyway.

Is there a Philemon in your life? Someone you need to forgive? Or are you more like Onesimus—longing to return but unsure if you’ll be received?

Today is a good day to choose grace. For the sake of the gospel, the Church, and your own soul, why not begin the process of forgiveness?

Let’s make this commitment together: By the grace of Christ, I will pursue unity, forgive freely, and live in the freedom that only forgiveness brings.