Fruitful Living
Sanitation, hygiene, the morality ofpublic space: Reclaiming Ghana’s civicvirtue through faith, 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.
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“….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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