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,
Health experts generally agree that mental health is not simply the absence of illness but the presence of qualities that allow individuals to live fulfilling and purposeful lives. Among the most recognised components are:
Wellbeing – This refers to emotional stability, peace of mind, and the ability to maintain balance during life’s ups and downs. In Islam, gratitude (shukr) is emphasised as a foundation of wellbeing: “If you are grateful, I will surely increase you [in favour].” (Qur’an 14:7). A thankful heart fosters optimism and resilience, reducing stress and anxiety.
Personal abilities – Mental health involves recognising one’s strengths and limitations and making productive use of them. The Prophet Muhammad s.a.w. highlighted the value of strength, whether physical, emotional, or spiritual: “The strong believer is better and more beloved to Allah than the weak believer, while there is good in both.” (Sahih Muslim, Hadith 2664).
Coping strategies – Resilience is essential for managing stress and adversity. The Qur’an provides reassurance: “Indeed, with hardship comes ease.” (Qur’an 94:6). Effective coping prevents temporary setbacks from becoming long-term crises.
Productivity – A sound mind enables individuals to contribute positively to their work, studies, or trade. Islam values effort: “And that there is not for man except that [good] for which he strives.” (Qur’an 53:39).
Contribution to society – Good mental health extends beyond the individual, fostering social harmony. The Prophet صلى الله عليه وسلم taught: “The best of people are those that bring most benefit to the rest of mankind.” (Daraqutni, Hasan Hadith).
Together, these components demonstrate that mental health is both a spiritual and practical pursuit, aligning Islamic principles with modern psychology.
The Islamic perspective on mental health
Islam does not deny the reality of psychological suffering. The Qur’an and Sunnah acknowledge sadness, anxiety, and grief as natural human experiences. For example, Prophet Yaqub (Jacob, peace be upon him) cried until he lost his eyesight due to grief over Yusuf (Joseph) (Qur’an 12:84). This demonstrates that emotional distress is not a sign of weakness in faith but part of the human journey.
The Prophet Muhammad صلى الله عليه وسلم also recognised worry and sadness. One of his daily supplications was: “O Allah, I seek refuge in you from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by men.” (Sahih Bukhari, Hadith 6369).
Classical scholars also wrote extensively about emotional balance. Imam Al-Ghazali, in Ihya Ulum al-Din, discussed the purification of the heart from diseases such as envy, arrogance, and despair, which today parallel cognitive and emotional disorders. Ibn Qayyim al-Jawziyya emphasised patience (sabr) and hope (raja’) as remedies for distress, noting that despair is among the gravest of spiritual illnesses.
Crucially, Islam encourages seeking medical treatment. The Prophet صلى الله عليه وسلم said: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.” (Sunan Abu Dawud, Hadith 3855). Thus, combining prayer, counseling, and medical care is part of a balanced Islamic approach.
- Imam Alhaji Saeed
Abdulai, the Author
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Finally, how can we become holy? Holiness only results from a right relationship with God by believing in Jesus Christ as Saviour (accepting His gift of eternal life). If we have not placed our faith in God’s Son alone to save us from our sins, then our pursuit of holiness is in vain. So, we must first make sure we are born again believers – John 3.
If we truly are believers, then we recognise that our position in Christ automatically sets us apart from the world – 1 Peter 2:9. After all, we have a relationship with the living God! Then we must daily live a set-apart life, not trying to “blend in” with the world, but instead living according to God’s Word as we study the Bible and grow in it.
In Mark 7:9-16, the Lord Jesus tells us that the way we think is what defiles us and robs us of truth and holiness. The Pharisees had replaced God’s rules of faith and holiness with their own rules and regulations which they tried to force people to follow.
They saw themselves as experts of God’s word but promptly added so much to it that it was no hope of God. It is idolatry to claim that our interpretation of God’s word is as important as God’s word itself, and it is especially dangerous to set up unbiblical standards for others to follow.
We should always look to Christ Jesus for guidance about our behaviour, for He alone is the visible image of the invisible God as we read in Col. 1:15-19:
“The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through Him and for Him. He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy. For God was pleased to have all His fullness dwell in Him.”
Walking in the truth and holiness
Paul’s epistle to the Ephesians speaks a lot about walking in truth and holiness. I would like to focus on what he says as a means of grasping the sheer privilege of being God’s channel for truth and holiness. This is found in Eph. 4:17-32 and I shall take it by the verses.
Introduction
- In Eph. 4:1, we saw where Paul began to describe our “duty” to “walk worthy of the calling with which you were called.”
- In doing so, he first called us to “walk together in unity” by admonishing us to:
a. Display the “attitude” crucial for maintaining unity – Eph. 4:2-3;
b. Understand the “basis” of the unity we have in Christ – Eph. 4:4-6;
c. Utilise the “gifts” given by Christ to His church that serve to keep the body of Christ together and growing – Eph. 4:7-16. - In the last half of chapter four – Eph. 4:17-32, Paul continues to describe the sort of “walk” that is worthy of our calling, especially as “a holy temple in the Lord.”
a. Whereas the first half emphasised “Walking Together in Unity;”
b. This section emphasises “Walking in Truth and Holiness.”
- Rev. Dr Joyce Aryee,
the author
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