Fruitful Living
Sanitation, Hygiene, and the Morality of Public Space: Reclaiming Ghana’s Civic Virtue through Faith and Policy (Final Part)
A. The Role of Religious Leaders and Counsellors
Religious leaders wield immense influence in shaping public values. Every mosque, church, and shrine should integrate environmental stewardship into its doctrine. Islam views the earth as a masjid—a place of prostration (Sahih Bukhari, 335). Polluting it is akin to defiling a sacred space. Monthly khutbahs should focus on amanah and tahārah, connecting spiritual purity to environmental discipline.
As a counsellor, I affirm that behavioural reform requires both moral teaching and psychological reinforcement. When believers internalise that cleaning a drain is an act of ʿibādah (worship), they transform routine labour into sacred service. The Prophet (peace be upon him) taught: “Removing harmful things from the path is a branch of faith.” (Sahih Muslim, 35). This hadith perfectly captures the theology of civic virtue.
B. Individual and Community Pledge
Moral renewal begins with personal accountability. Every household must adopt responsible waste practices—segregating recyclables, composting, and cooperating with collection services. Citizens must also exercise al-amr bi-l-maʿrūf wan-nahy ʿani-l-munkar (enjoining good and forbidding evil) by correcting neighbours who litter or misuse public spaces, with gentleness and wisdom (Qur’an 16:125).
Communities should establish local sanitation committees under mosque and church leadership, creating faith-driven accountability structures. Supporting local enforcement, rather than resisting it, must be seen as a contribution to maslahah—the public interest that the Sharia seeks to protect.
This collective moral reawakening must integrate faith, governance, and citizenship into one moral project: cleanliness as worship, sanitation as patriotism.
C. Conclusion: Cleanliness, Dignity, and the Maqāṣid al-Sharīʿah
Ghana’s destiny as a great nation is inseparable from the cleanliness of its environment and the conscience of its citizens. The choked gutters, polluted rivers, and scattered waste are not only environmental failures but spiritual wounds upon our collective soul. The Prophet (peace be upon him) said: “Allah is pure and accepts only what is pure.” (Sahih Muslim, 1015). A nation that aspires to divine favour must first reflect divine purity in its public spaces.
To achieve this, we must view sanitation through the lens of the Maqāṣid al-Sharīʿah—the higher objectives of Islamic law—which aim to preserve life (ḥifẓ al-nafs), faith (ḥifẓ al-dīn), intellect (ḥifẓ al-ʿaql), wealth (ḥifẓ al-māl), and posterity (ḥifẓ al-nasl). Clean environments are essential for all five objectives:
- Preservation of Life (ḥifẓ al-nafs): Proper sanitation prevents disease and death. Protecting human health is a divine imperative. Allah says, “And do not throw yourselves with your own hands into destruction.” (Qur’an 2:195).
- Preservation of Faith (ḥifẓ al-dīn): Islam equates purity with faith. An unclean environment obstructs worship and spiritual growth, violating the believer’s covenant of cleanliness.
- Preservation of Intellect (ḥifẓ al-ʿaql): Healthy surroundings promote clarity of thought, while pollution and disease diminish cognitive vitality and learning.
- Preservation of Wealth (ḥifẓ al-māl): Waste management safeguards public funds, prevents costly health crises, and preserves natural resources.
- Preservation of Posterity (ḥifẓ al-nasl): Environmental care ensures a habitable planet for future generations, fulfilling our amanah to the unborn.
By aligning sanitation with these higher objectives, we transform a civic duty into a sacred mission. Achieving the Maqāṣid requires cooperation between policy and piety—laws enforced justly, education grounded in values, and citizens inspired by faith.
Let every believer remember that a clean street is a silent dhikr (remembrance of Allah), a purified drain is a fulfilled amanah, and a healthy neighbour is a protected trust. When our gutters run clear and our air smells fresh, it will signify not merely progress but piety—proof that Ghana has reclaimed its moral and civic virtue under the gaze of the Almighty Allah.
Thank you.
- By Imam Alhaji SaeedBAbdulai, the Author
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Fruitful Living
The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges
In the Name of Allah, The Most Gracious, The Most Merciful
All praise is due to Allah, the Lord of all worlds. We send peace and blessings upon the noble Prophet Muhammad (pbuh), his family, his companions, and all those who stand for justice until the Day of Judgment.
Introduction
We live in an era of rapid social transformation. Technological advancement, urbanization, changing family structures, health crises, unemployment, moral decadence, drug abuse, cybercrime, and weakening social bonds have created enormous challenges for Muslim communities across the world. The Muslim Ummah in Ghana is not immune to these realities.
Islam is not merely a religion of rituals. Islam provides guidance for every aspect of life— spiritual, social, economic, educational, political and health-related.
Allah said in the holy Quran “We have neglected nothing in the Book.” (Qur’an 6:38).
Before discussing the practical challenges facing our communities today, it is important to understand that Islamic law was revealed to achieve specific objectives known as Maqāṣid al-Sharī’ah (The Higher Objectives of Islamic Law).
The great scholar, Imam Abu Ishaq al-Shatibi, explained that all Islamic laws aim at securing benefit (Maslahah) and preventing harm (Mafsadah).
The scholars have summarized these objectives into five fundamental necessities known as:
Hifz ad-Din (Protection of Religion)
Islam seeks to preserve faith, worship, Islamic identity and moral values.
Allah said, “And I did not create the jinn and mankind except that they should worship Me.”
(Qur’an 51:56)
Therefore, strengthening Islamic education, supporting the mosque, preserving family values, and protecting the next generation from immoral influences are all means of preserving the Islamic religion identity.
Today, social media abuse, drug addiction, pornography, cybercrime, and moral decay threaten the faith of many Muslim youth. The Muslim Ummah must equip itself with sound Islamic knowledge to preserve its religious identity.
Hifz an-Nafs (Protection of Life)
One of the greatest objectives of Islam is the preservation of human life.”And do not kill yourselves. Indeed, Allah is Most Merciful to you.” (Qur’an 4:29)
This objective forms the basis for:
• Public health programmes
• Vaccination campaigns
• NHIS registration
• Hospital care
• Disease prevention
• Environmental sanitation
• Road safety
• Maternal and child healthcare
Every effort to save lives is an act of worship.
“Whoever saves a life, it is as though he has saved all mankind.” (Qur’an 5:32)
Throughout the Old Testament, God’s presence was associated with a particular location the Tabernacle and later the Temple. These sacred places represented the meeting point between heaven and earth.
But Pentecost changed everything
When the wind and fire entered the house where the disciples were gathered, God was revealing a new reality. His presence would no longer be confined to a building made by human hands.
The Temple was no longer merely a structure in Jerusalem.
The Temple had become a community of believers.
Every follower of Jesus would now become a dwelling place of God through the Holy Spirit.
This was a revolutionary truth. The overlap between heaven and earth was no longer limited to one geographical location. Wherever believers gathered and wherever the Spirit dwelt, God’s presence was manifested.
As the Apostle Paul later wrote: “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16).
Gods desire to dwell with his people
From the very beginning, God’s desire has always been to live among His people.
We see this desire in:
- The Garden of Eden
- The Tabernacle
- The Temple
Yet sin continually created separation between God and humanity. A holy God could not fully dwell among a sinful people without judgment.
But Jesus made a way.
Through His death and resurrection, Jesus dealt with the problem of sin once and for all.
John beautifully describes this truth: “The Word became flesh and dwelt among us. We observed His glory, the glory as the one and only Son from the Father, full of grace and truth.” (John 1:14)
Because of Christ’s redemptive work on the cross, our sins are forgiven and we are reconciled to God. The Holy Spirit can now live within believers, making us the new temple of God.
To be continued!
Stay blessed!
Please note that the preaching programme on Sunny 88.7 FM – Tuesdays at 5:30 am has been temporarily put on hold. However, please continue to join us on Asempa 94.7 FM – Sundays at 5:30 am and YFM 107.9 – Sundays at 6:30 am for our Radio Bible Study, as well as on Sunny 88.7 FM every Sunday at 3:30 pm for Hymns and Their Stories.
By Rev Dr. Joyce
