Fruitful Living
Khutba for the blessed month of Ramadan
Alhamdulillahi Rabbil Aalameen. We begin this Khutba by extolling the greatness of Allah (SWT), the Lord of the worlds, and thanking Him for His infinite blessings upon us. We praise Him for His mercy and guidance, for allowing us to witness another Ramadan—a sacred month unlike any other.
We send peace and blessings upon His noble messenger, Prophet Muhammad (SAW), the Seal of the Prophets, his family, his companions, and all those who follow his guidance until the Day of Resurrection.
May Allah make us steadfast in following the Sunnah of the beloved Prophet Muhammad (SAW).
The Blessed Month of Ramadan
Dear brothers and sisters in Islam, we are on the brink of welcoming Ramadan, a month that Allah (SWT) has uniquely blessed for the Ummah of Prophet Muhammad (SAW).
Ramadan is the ninth month of the Hijri calendar, a month that Allah has made sacred by filling it with mercy, forgiveness, and rewards for those who engage in acts of worship.
Importantly, Ramadan is the month in which the Holy Qur’an, the ultimate guidance for humanity, was revealed.
Allah (SWT) says in Surah Al-Baqarah: “The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it” (Surah Al-Baqarah, 2:185).
This verse establishes the connection between the Qur’an and Ramadan, reminding us that fasting is not only an act of worship but also an opportunity to reflect upon the guidance of the Qur’an and implement its teachings in our lives.
Additionally, in Surah Ad- Dukhan, Allah (SWT) highlights the significance of the Qur’an’s revelation during a blessed night:
“Indeed, we sent it [the Qur’an] down during a blessed night. Indeed, we were to warn [mankind].
On that night is made distinct every precise matter— [every] matter [proceeding] from us. Indeed, we were to send [a messenger]” (Surah Ad-Dukhan, 44:3–5).
This ‘blessed night’ is Laylatul Qadr, a night that is better than a thousand months. It is a night when Allah, in His infinite wisdom, decrees the destiny of all creation.
This connection between Ramadan, the Qur’an, and Laylatul Qadr underscores the profound spiritual significance of this sacred month.
The Prophet Muhammad (SAW) also emphasized the link between fasting and the Qur’an, saying: “Fasting and the Qur’an will intercede for a servant on the Day of Judgment. Fasting will say, ‘O my Lord, I prevented him from food and drink during the day, so let me intercede for him.’
And the Qur’an will say, ‘I prevented him from sleeping at night, so let me intercede for him.’ And they will both intercede” (Musnad Ahmad, Hadith 6626).
The Obligation of Fasting in Ramadan
Fasting in Ramadan is a divine obligation, a duty decreed by Allah upon all Muslims who have reached maturity, are of sound mind, and are physically able. Allah (SWT) says: “O you who have believed, fasting is prescribed for you as it was prescribed for those before you, so that you may attain Taqwa” (Surah Al-Baqarah, 2:183).
The goal of fasting, as indicated in this verse, is to cultivate Taqwa—a state of heightened awareness of Allah, leading to greater obedience and righteousness.
The Prophet Muhammad (SAW) said:
“Whoever fasts during the month of Ramadan out of faith and seeking its reward, all his past sins will be forgiven” (Sahih al-Bukhari, Book 30, Hadith 1901).
This Hadith further emphasises the spiritual benefits of fasting, encouraging Muslims to engage in this act of worship with sincerity and hope for Allah’s forgiveness. (To be continued)
The author is the Metropolitan Chief Imam of the Kpone Katamanso Metropolis
Email: chiefimaamkponekatamanso@gmail.com
By Imam Alhaji 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.
- By Rev. Dr Joyce Aryee, the author
