Features
Must we be divided over religious differences?
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Many religious faiths and practices abound in various parts of the world, sometimes helping to bring people together especially those who share the same faith while those who practise different religions sometimes see themselves as different groups of people who are not related in any way.
Many a time, religious differences bring about fierce conflict among people and make them see themselves as enemies to the extent that they tend to condemn one another even though they are seen to be related biologically from distant relations. It is, therefore, important for people to note and understand the basis of religion and why they sometimes become divided over religious differences.
DIFFERENT RELIGIONS
There are different religions in the world and these include Christianity, Islam, Buddhism and many others such as traditional African religion. Lack of knowledge that characterises the practices of each of the faiths make it difficult for non-members of that faith to see themselves as different from those who have accepted to practise that faith. For this reason religion makes people see themselves as unrelated in a number of ways.
To begin with, the faith exhibited by one religion makes it difficult for other members of different religious practices to see themselves as sharing common affinity with such religious groups. This is a common phenomenon that goes on in various parts of the world including this country, Ghana. For example, some Muslims may see themselves as different from Christians while Christians may also see themselves as different from Muslims.
What is interesting is that all religious faiths and practices emanate from the belief that God the Creator of the universe ought to be revered and worshipped in one way or the other. Understandably, followers of different religions see themselves as a special group of people whose behaviours are not in line with those of others whose perspectives are different.
ONENESS OF GOD
If, therefore, a Muslem sees himself or herself as different from a Christian and vice versa, we need to appreciate and acknowledge why such differences exist. We often hear people say that God is one yet we find different ways of worshipping this God as the exclusive truth when we move from religion to religion, making each religion stand out as superior to the other.
We need to note that our perceptions about God and the way we worship Him as the Creator of the universe may differ from person to person based on the peculiar beliefs and practices that we accept as the exclusive truth.
It is important to look at different religious perspectives in different parts of the world. As an example, if a new born child finds itself in a Muslim family or parents, when this child grows up, he or she is likely to be influenced to become a Muslim seeing that religiously and culturally, he or she will be introduced to the same faith and practices.
This situation applies to a Christian child born to a predominantly Christian home in Ghana, Nigeria or any of the European countries. Thus, as this child grows up, he or she will also be introduced to the Christian faith and practices to end up as a Christian. For this reason, we will come across new breed of persons whose religious beliefs and practices may be found as different from others we encounter in our neighbourhood.
It is important to recognise at this point that religious differences are bound to emerge but we should not in any way see ourselves as different from one another, ending up as enemies instead of complementing one another in our reverence to God the Creator.
DIFFERENT DEDICATION TO GOD
We may all be dedicated or committed to the same Almighty God but in different ways. Condemnation from one another which in the past led to religious wars instead of accepting other brothers and sisters as being part of the human race ought to stop immediately.
That is why it is good when we come across people of various religious faiths easily interacting with others who share different views and belong to different religions.
OPEN MINDEDNESS
There are many Christians who are open minded and will, therefore, not look down on other people who share different religious faiths. Such people would want to remain within their own faith but would not look down on others simply because of religious differences.
Ghana for example is made up of people of different faiths but the good thing among them is that they are able to live together in peace without creating religious havoc among themselves. If people sincerely understand their faith in God, they will never see themselves as enemies and fight one another on religious grounds. This simple truth has been recognised and accepted by all groups of people in this country irrespective of the basis of their religious faith.
DR. BAWUMIA’S EXAMPLE
There is one person in this country who is a devout Muslim but finds it easy to mingle with many Christians as well as others who belong to different religions. This person is the Vice President of the Republic, H.E. Alhaji Dr. Mahamudu Bawumia. Dr. Bawumia is working effectively with his boss H.E. Nana Addo Danquah Akufo-Addo who is a Christian. These two gentlemen are moving along in an effective manner with other members of government to pursue the agenda of national development.
Dr. Bawumia, a devout Muslim has been found visiting various churches, sometimes with his wife, Hajia Samira, to worship and sing hymns at worshipping centres that are known to be Christian. The Vice President has never expressed disrespect for any Christian or group of Christians in this country. Rather, what he is noted for is the way he embraces Christians and people of different ethnic or religious groups, sharing a common vision with them in line with the attainment of national goals.
He has not only been found singing Christian hymns in Christian churches but quoted also portions of the Bible during his presentations to the congregation.
The man Dr. Mahamudu Bawumia is one person who, though a devout Muslim, characteristically accepts and embraces all Ghanaians irrespective of their religious affiliation or belief. Some of the people he embraces and mingles with are the down trodden such as the poor, the deprived and people considered to be unimportant or underprivileged in society.
This pattern of lifestyle is very commendable and enviable and must be appreciated by everyone in this country and the rest of the world.
In other words, his personal beliefs and lifestyle shows that as a Muslim, he embraces all those he encounters in society as children of God who must be assisted in any way necessary.
Dr. Bawumia is one person who is not proud or pompous but humble enough to become a friend of any person in society. He is always full of smiles and ready to assist everyone irrespective of the person’s background, whether highly educated or not, whether a Muslim or not, whether rich or poor and does not look down on any person. These are the people or leaders we need to follow and identify with for their shining examples to the rest of society.
The point being made is that our religious differences are bound to occur but these differences, based on different circumstances, ought not influence us in any way to discriminate against other members of society. This is an admirable fact which throws light on the true nature of God and for which reason we must all come together and work hard as one people with one common destiny for our common good. In other words, our religious differences should never serve as a basis for us to behave in a discriminatory manner against other segments of society.
Contact email/whatsApp address of author:
Pradmat2013@gmail.com (0553318911)
By Dr. Kofi Amponsah-Bediako
“A woman who abandons her baby in a dustbin at Kasoa Lorry Station is not always a wicked woman. Sometimes, she is a wounded woman whose mind has broken, whose family has rejected her, and whose society has left her with only one terrible option: disappear or be disgraced.”
That is the hard truth Ghana must hear.
In the last 10 days alone, our nation has been confronted with the same painful headline, twice.
Case 1 – Kasoa Main Lorry Station, Central Region: A newborn baby girl was found abandoned inside a dustbin at the public toilet of the Kasoa Main Station. A woman who went to use the facility discovered the infant and raised an alarm. Commercial drivers and bystanders quickly retrieved the baby and rushed her to the Kasoa Polyclinic for emergency medical care.
Case 2 – Asante Bekwai, Ashanti Region: On Thursday morning, August 20, 2026, a two-week-old neonate was reportedly abandoned by an unknown nursing mother at Bekwai in the Ashanti Region. Residents who came across the child raised the alarm. The baby was admitted to the Bekwai Government Hospital as police commenced investigations.
Let me be clear from the start: Newborn abandonment is wrong. It is dangerous. It is criminal. And it can kill. This article does not excuse it. But if we only arrest and shame, we will never stop it. We must treat the root, not just punish the fruit.
What exactly is newborn abandonment? – The two definitions
The Legal Definition: Under Ghana’s Criminal Offences Act, 1960 (Act 29), Section 96, and the Children’s Act, 1998 (Act 560), abandonment of a child under 12 years is a criminal offence. It is classified as exposure and abandonment, punishable as a misdemeanor or felony. The law sees the mother as a perpetrator.
The Psychological definition: In clinical textbooks, newborn abandonment is defined as the intentional, permanent relinquishment of all parental rights, care, and responsibilities over an infant within the first 28 days of life without making formal, legal arrangements for care.
To understand this crisis properly, we must not confuse it with child abandonment. Newborn abandonment happens within 0-28 days of life, often driven by acute panic, denial of pregnancy, or postpartum psychosis where the attachment bond never formed. Child abandonment, on the other hand, involves toddlers to teenagers where a bond existed but collapsed over time due to chronic poverty, family breakdown, or parental burnout. One is an acute crisis of the first month; the other is a chronic breakdown over years. Both are harmful, but they need different interventions.
Psychologically, newborn abandonment is the ultimate rupture of the primary attachment bond. Think of a 19-year-old university student who secretly gives birth alone in her hostel room, wraps the crying baby in a polythene bag, and drops it at a refuse dump at midnight. That is not just a crime scene; it is a scene of extreme panic and psychological dissociation.
Why would a mother carry a baby for 9 months and then abandon it?
This is the question every Ghanaian asks. If you wanted to abandon it, why not abort? The answer is deeply psychological:
1. The psychodynamics of denial of pregnancy: This is a profound defense mechanism, not a lie. The mother’s subconscious mind completely rejects the reality of the pregnancy. She does not gain weight normally, feels no kicks, does not seek antenatal care, and genuinely convinces herself she is not pregnant until sudden, shocking labour pains take her by surprise in a toilet or bedroom.
2. Fantasy of a dissolving problem: This is called cognitive avoidance. She believes “my boyfriend will come back,” “my mother will forgive me,” or “something miraculous will happen before birth.” So she waits, paralyzed, until the baby is here.
3. Barriers to safe abortion: Deep religious guilt, moral anxiety, fear of dying from a back-alley abortion, lack of money for a safe procedure, and family laws force her to carry to term even when she feels incapable.
4. The shock of reality and acute panic: Upon delivery, the physical presence and crying of the newborn shatters all denial. Confronted with immediate exposure, shame, and reality, her brain enters a trauma response — “fight, flight, or freeze.” For many, it becomes “flight” — physically escape the threat of exposure to survive socially. That is why babies are left in places where others will find them -lorry stations, churches, hospitals.
Source:
Counselor Prince Offei, CPAC’s founder, is a leading Mental Health Professional, Marriage Counsellor, Author, ADR Expert/Arbitrator, and Spectator Newspaper Columnist. He writes on relationships, marriage, parenting, special needs support, and their connection to mental health. For therapy, counselling, or enquiries, contact Counselor Prince & Associates Consult (CPAC) in Accra on 0559850604 / 0551428486.
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Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 4)
The environmental consequences of illegal mining have reached alarming levels in Ghana. Several major rivers, including the Pra, Ankobra, Offin, Birim and Tano, have experienced significant pollution from illegal mining activities, increasing the cost and complexity of water treatment while threatening the availability of potable water for millions of citizens (Water Resources Commission, 2024; Ghana Water Limited, 2024). These developments underscore the urgent need for stronger environmental governance and collective action.
Islam equally emphasises accountability in governance. The Prophet Muhammad (peace be upon him) taught that every leader is responsible for those under his or her authority (Sahih al-Bukhari, Hadith 7138; Sahih Muslim, Hadith 1829). This principle extends to public officials entrusted with environmental regulation, traditional authorities responsible for communal lands, mining companies, local assemblies, and community leaders. Environmental protection cannot succeed
where accountability is absent.
At the same time, addressing galamsey requires more than law enforcement. Sustainable solutions must tackle the underlying socio-economic realities that drive individuals into illegal mining. Many young people are motivated by unemployment, poverty, and limited economic opportunities. Islamic principles of social justice therefore call for the creation of alternative livelihoods through sustainable agriculture, vocational training, responsible small-scale mining under strict environmental standards, entrepreneurship, and skills development. Environmental protection and economic empowerment should not be viewed as competing priorities but as complementary goals that promote human dignity and national development.
Faith communities also have an indispensable role to play. Mosques, churches, schools, traditional councils, and civil society organisations possess significant influence in shaping public attitudes and behaviours. Imams, in particular, should consistently remind congregations that wealth acquired through actions that destroy communities and Allah’s creation cannot be regarded as a blessing. Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Water conservation, waste management and sustainable development: Practical expressions of Islamic stewardship
Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Islam is not merely a religion that condemns environmental destruction; it also provides practical guidance for preserving and sustaining the natural world. Through its teachings on moderation, cleanliness, conservation, and responsible consumption, Islam cultivates an environmental ethic that remains remarkably relevant to contemporary challenges such as water scarcity, pollution, waste management, and climate change. These teachings encourage Muslims to become
responsible custodians of Allah’s creation in both private and public life.
Water conservation: A sacred responsibility
Water occupies a unique position in Islam as the source of life and an essential element of worship. Allah says, “And We made from water every living thing. Then will they not believe?” (Qur’an 21:30, Sahih International). This verse reminds believers that water is not merely an economic resource but a divine blessing upon which all living creatures depend. The importance of water is further reflected in Islamic acts of worship. Muslims perform ablution (wudu) before the five daily prayers and ritual bathing (ghusl) under prescribed circumstances.
Yet, despite its central role in purification, Islam strongly discourages wastefulness. The Prophet Muhammad (peace be upon him) once advised one of his companions not to waste water while performing ablution, even when using water from a flowing river (Sunan Ibn Majah, Hadith 425). This timeless guidance establishes the principle that abundance does not justify extravagance.
Conservation remains a religious obligation regardless of the apparent availability of natural resources.
This Prophetic teaching carries profound implications for contemporary Ghana. Illegal mining has severely polluted many rivers, increasing the cost of water treatment and limiting access to safe drinking water for numerous communities. Climate change has also intensified seasonal variability in rainfall, placing additional pressure on freshwater resources (IPCC, 2023). Against this
backdrop, conserving water is no longer simply an environmental preference—it is a moral imperative grounded in Islamic teaching.
Water conservation should therefore become a shared responsibility among households, educational institutions, industries, and places of worship. Simple practices such as repairing leaking pipes, harvesting rainwater, protecting riverbanks, avoiding contamination of water bodies, and promoting efficient irrigation contribute to safeguarding one of Allah’s greatest blessings. Every effort to preserve water is an investment in public health, food security, and the
wellbeing of future generations.
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).
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.
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