Fruitful Living
Life after Ramadan : What is expected of us
All praise is due to Allah, the Lord of the worlds. We praise Him, we seek His help, and we seek His forgiveness. We seek refuge in Allah from the evil within ourselves and from the consequences of our deeds. Whomever Allah guides, none can misguide, and whomever He leaves astray, none can guide.
May the peace and blessings of Allah be upon Prophet Muhammad, his family, his companions, and all those who follow his guidance until the Day of Judgment.
Introduction
Ramadan is a sacred season of intense spiritual purification—a month in which believers strive to reconnect with Allah through fasting, prayer, charity, and self-restraint. However, the true measure of Ramadan is not confined to its thirty days; rather, it is reflected in the transformation that follows it.
The question every sincere believer must ask is: What happens after Ramadan? Does one return to old habits, or does one sustain the spiritual momentum gained? Islam teaches that worship is not seasonal but continuous.
Allah commands: “And worship your Lord until there comes to you certainty (death).” (Qur’an 15:99). Thus, life after Ramadan is a test of consistency, sincerity, and true devotion.
Life after Ramadan: What is expected of us
a. Consistency in worship
The foremost expectation after Ramadan is steadfastness in acts of worship. The spiritual discipline cultivated during Ramadan must continue beyond it. The Messenger of Allah —
Prophet Muhammad — said: “The most beloved deeds to Allah are those that are consistent, even if small.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Practical applications include:
• Observing the five daily prayers punctually
• Maintaining regular recitation of the Qur’an
• Performing voluntary night prayers (Qiyām al-Layl), even if minimal
• Engaging consistently in dhikr (remembrance of Allah)
Consistency is the hallmark of sincere faith.
b. Guarding Against Returning to Sins
One of the gravest dangers after Ramadan is reverting to sinful habits that were abandoned during the holy month.
Allah warns: “And do not be like the one who untwisted her thread after it was strong…” (Qur’an 16:92).
Returning to sins may indicate that one’s transformation was temporary rather than genuine.
Preventive measures:
• Avoid environments that encourage sin
• Replace harmful habits with beneficial ones
• Maintain righteous companionship
True devotion is shown by perseverance after spiritual highs.
c. Maintaining the Spirit of Taqwa
The ultimate objective of Ramadan is the attainment of taqwa (God-consciousness).
Allah says: “O you who believe, fasting has been prescribed for you… so that you may attain taqwa.” (Qur’an 2:183)
After Ramadan, believers should evaluate themselves:
• Has my consciousness of Allah increased?
• Am I more mindful of my actions and speech?
• Do I avoid sins with greater awareness?
If these qualities endure, then Ramadan has achieved its purpose.
d. Continuing Voluntary Acts of Worship
Ramadan should serve as a foundation, not a peak.
Among the recommended acts after Ramadan is fasting six days in Shawwal. The Prophet
Mohammed (pbuh) said:
“Whoever fasts Ramadan and follows it with six days of Shawwal, it is as if he fasted the entire year.” (Ṣaḥīḥ Muslim).
Other recommended practices include:
• Regular charity (ṣadaqah)
• Voluntary fasting on Mondays and Thursdays
• Frequent seeking of forgiveness (istighfār)
These acts sustain the spiritual elevation attained during Ramadan.
e. Signs of an Accepted Ramadan
Scholars highlight several indicators that Ramadan has been accepted:
• Continuation of good deeds after Ramadan
• Increased humility and sincerity
• Regret over shortcomings during the month
• A stronger inclination towards obedience
As the righteous predecessors said:
“The reward of a good deed is another good deed after it.”
f. Becoming Better in Character and Society
Ramadan is not solely about ritual worship; it is about moral refinement.
The Prophet Mohammed (pbuh) said:
“The best among you are those with the best character.” (Ṣaḥīḥ al-Bukhārī)
After Ramadan, a believer should demonstrate:
• Greater patience
• Increased generosity
• Forgiveness and compassion
• Honesty and integrity
A transformed character is the true fruit of fasting.
g. Sustaining a Lifelong Ramadan Mindset
A believer lives between hope and fear:
Hope that Allah has accepted his deeds
Fear that his efforts may fall short.
This balance nurtures continuous spiritual growth and humility.
Conclusion
Life after Ramadan is the true test of faith. Ramadan is a training ground, but what follows determines whether its lessons have been internalized. A successful believer is one who continues in obedience, maintains taqwa, and strives for excellence in character long after Ramadan has passed. Let Ramadan not be a temporary phase, but a lifelong transformation.
Author
Imam Alhaji Saeed Abdulai
Kpone Katamanso Metropolitan Chief Imam
Governance Expert, Certified Counselor, and Public Speaker
A renowned Islamic scholar and community leader, Imam Saeed Abdulai is actively engaged in
religious guidance, social advocacy, and public education through sermons, media engagements, and scholarly writings.
References
The Qur’an, Surah Al-Ḥijr (15:99)
Sahih al-Bukhari; Sahih Muslim
The Qur’an, Surah An-Naḥl (16:92)
The Qur’an, Surah Al-Baqarah (2:183)
Sahih Muslim
Reported from the sayings of the Salaf (righteous predecessors)
Sahih al-Bukhari
“….at just the right time, when we were still powerless, Christ died for the ungodly” – Romans 5:6 (NIV)
Introduction
Jesus Christ shed His blood on the Cross as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for our salvation. The Holy Spirit glorifies the Lord Jesus Christ and convicts the world of its guilt. He regenerates sinners, and we are baptized in Him into union with Christ and adopted as heirs in the family of God. The Holy Spirit also indwells, illuminates, guides, equips and empowers believers for Christ-like living and service.
We continue from where we ended last week
Seven words on the cross
4. The word of spiritual suffering
“My God, my God, why have you forsaken me?” – Mark 15:34. These words mark the climax of Jesus’ suffering for a lost world. Jesus experienced separation from God the Father as the sinner’s substitute. Here the sorrow, grief and pain were at their worst!
He was pierced for our transgression – “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” – Isaiah 53:5 (NIV) and gave Himself a “ransom for many” – Matthew 20:28; 1 Timothy 2:6. God made Him who had no sin to be a sin for you and me – 2 Cor. 5:21.
Jesus died, forsaken that we might never be forsaken – Psalm 22. Because of this we are redeemed by the suffering of Christ – 1 Peter 1:19.
5. The word of physical suffering
“Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.” – John 19:28.
Jesus nearing death goes through the agony of thirst! Jesus the fountain of Living Water desires earthly water and is given vinegar – sour wine which He rejects! He had to endure pain and shame.
6. The word of triumph
“When He had received the drink, Jesus said, “It is finished” John 19:30 – mission accomplished. The work of redemption is done! Jesus did not say “I am finished”. Rather He triumphantly made a declaration that He had completed and accomplished His work on the cross.
– He had accomplished the earthly mission assigned by the Father;
– He had fulfilled the important Old Testament prophecy about the suffering Messiah -Genesis 3:15; Isaiah 53:3-12.
– Completed the work of redemption as the sacrificial and Passover Lamp of God – John 1:29; 1 Corinthians 5:7 involving blood atonement – Ephesians 1:7; Hebrews 9:12 & 22.
– The decisive moment of victory over Satan and his network of demons – Colossians 2:15
– Jesus has achieved the means of reconciliation of God with His creation and sinful humanity. – 2 Corinthians 5:18-19 & 21; Colossians 1:20-22. It is worthy to note that nothing can be added to the finished work of the cross for salvation. The way of salvation is now open to all who believe and draw on Jesus finished work on the cross – Matthew 27:50; Luke 23:46. The debt for our sin has been paid in full and the plan of salvation established.
7. The word of committal
“Jesus called out with a loud voice, “Father, into your hands I commit My spirit.” When He had said this, He breathed His last.” – John 19:30; Luke 23:46.
The Lord Jesus voluntarily committed His life into God the Father’s care – He went in spirit to His Father in Heaven.
“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” – John 3:16 (NIV).
Kindly note: You are warmly invited to join us for our programme, Meditations on Easter, on Saturday, 11th April 2026 at Christ the King Parish Hall at 8:00 a.m.
The theme is: “He Is Risen Indeed, Hallelujah!!! – The Transformative Power of the Resurrection” (Matthew 28:5; 1 Peter 1:3–4).
Our deepest desire this Easter is to experience the power of Christ’s resurrection more intimately in our lives and to share the hope of the risen Lord with others.
Stay Blessed!
For further inquiries please contact us on Tel Nos. 0302-772013 or 0268130615
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
Fruitful Living
HAJJ: The 5th Pillar of Islam, a sacred journey to the house of Allah …an elevated call to faith, sacrifice, spiritual renewal (Final part)
Types of Hajj: Understanding the forms of pilgrimage
There are three recognised types of Hajj:
• Hajj al-Tamattu’: Performing Umrah first, exiting Ihram, and then entering Ihram again for Hajj.
• Hajj al-Qirān: Combining Umrah and Hajj in one Ihram without exiting.
• Hajj al-Ifrād: Performing only Hajj without Umrah.
Each type has specific rulings, and the choice depends on the pilgrim’s circumstances.
Miqāt and the State of Ihram
The Miqāt refers to designated boundary points where pilgrims must enter into Ihram before proceeding to Makkah. Crossing these boundaries without Ihram invalidates the proper commencement of Hajj.
Ihram is not just clothing—it is a sacred state of discipline, intention, and spiritual consciousness.
Fidyah and Dam: Expiation in Hajj
Islam provides remedies for mistakes during Hajj:
• Fidyah: Compensation such as fasting, feeding the poor, or sacrifice for minor violations
• Dam: Sacrificial penalty required for certain omissions or violations
These ensure that errors do not invalidate the pilgrimage but are corrected through prescribed means.
The virtue of Hajj Mabroor
The ultimate goal is to attain Hajj Mabroor (an accepted Hajj). The Prophet Mohammed pbuh said:
“An accepted Hajj has no reward except Paradise.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Its signs include sincerity, avoidance of sin, humility, and lasting transformation after the pilgrimage.
The role of intention and acceptance
Hajj is not judged by outward actions alone but by sincerity of intention (Niyyah). A person may perform all rituals correctly yet fail to attain acceptance if sincerity is lacking.
Allah looks at the hearts, not merely the actions.
Life after Hajj: A new beginning
Hajj is not the end—it is the beginning of a renewed life. A pilgrim is expected to:
• Maintain righteousness
• Increase acts of worship
• Avoid returning to sin
• Become a model of good character in society
The true success of Hajj is reflected in one’s transformation.
What is Umrah?
Umrah is a lesser pilgrimage that can be performed at any time of the year. It includes:
• Ihram
• Tawaf
• Sa’i
• Shaving or trimming hair
Though not obligatory like Hajj, it holds immense spiritual reward. The Prophet Mohammed said:
“One Umrah to another is an expiation for what is between them.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Visiting the Prophet’s Mosque in Madinah
While not a pillar of Hajj, visiting the Mosque of the Prophet Mohammed pbuh in Madinah is a highly recommended Sunnah.
The Prophet Mohammed said:
“Do not undertake a journey except to three mosques: Al-Masjid al-Haram, my mosque, and Al-Aqsa Mosque.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Praying in the Prophet’s Mosque carries immense reward, and sending salutations upon him at his grave is a deeply spiritual experience.
Summary and conclusion
Hajj is a journey of total submission, unity, and spiritual rebirth. It connects the believer to the legacy of the Prophets and prepares the soul for the ultimate return to Allah.
The Prophet Mohammed pbuh said:
“Whoever performs Hajj for Allah and avoids obscenity and wrongdoing will return like the day he was born.” (Ṣaḥīḥ al-Bukhārī, 1521; Ṣaḥīḥ Muslim, 1350)
May Allah grant us the opportunity to perform Hajj, accept it from us, and make it a means of our salvation. Ameen
Author’s profile
Imam Alhaji Saeed Abdulai
Kpone Katamanso Metropolitan Chief Imam
Governance Expert and Islamic Scholar
Imam Saeed Abdulai is a distinguished Islamic scholar and community leader known for his impactful teachings on faith, governance, and societal development. He actively contributes to religious education and public discourse in Ghana and beyond.
22. References
• The Noble Qur’an (2:197, 3:97, 22:26–27)
• Ṣaḥīḥ al-Bukhārī
• Ṣaḥīḥ Muslim
• Sunan al-Tirmidhi
• Ibn Kathir, Tafsir al-Qur’an al-‘Azim
• Imam al-Nawawi, Sharh Sahih Muslim
By Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, Certified Counsellor and Governance Expert
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