Features
Topic: Islam and death
In the name of Allah, the most gracious, the most merciful. (Part 1)
All praise is due to Allah, the Lord of all that exists. Peace and blessings be upon the final Messenger, Prophet Muhammad ﷺ, his family, his companions, and all who follow them until the Last Day.
Death is among the most certain and universal truths of existence. It is not an accident, nor an end to life, but part of the divine plan. Allah reminds us:
“Every soul will taste death. And you will only be given your full compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire].” (Qur’an, 3:185).
The nature and purpose of death in Islam
Islam describes death as a divinely ordained transition, not the annihilation of the human soul. It marks the completion of our temporary assignment on earth and the commencement of our eternal existence in the Hereafter. It is a passage from the realm of worldly trials (dār al-ibtilā’) to the realm of recompense (dār al-jazā’).
Death is decreed by Allah
Life and death are both in the exclusive control of Allah, they are not random events.
“It is He who gives life and causes death; and to Him you will be returned.”(Qur’an, 10:56)
“No soul can ever die except by Allah’s permission, at a destined time.”(Qur’an, 3:145)
“Every soul will taste death, and we test you with evil and with good as trial; and to us you will be returned.” (Qur’an, 21:35)
From the Islamic perspective, death is not determined by chance, disease, or accidents — these are merely the apparent causes. The real cause is Allah’s decree (Qadr), and it comes at the exact moment written for every soul before creation.
The Prophet ﷺ said:
“Know that if the whole nation were to gather to benefit you with something, they would not benefit you except with what Allah had already decreed for you. And if they were to harm you with something, they would not harm you except with what Allah had already decreed against you.” (Tirmidhi)
Death as a means of accountability
Death signals the end of the test of life and the beginning of judgment.
“He who created death and life to test you as to which of you is best in deed — and He is the Exalted in Might, the Forgiving.” (Qur’an, 67:2)
The purpose of this test is not to determine who lives the longest, but who lives the most righteous and God-conscious life. Every moment after birth is an opportunity to write our record of deeds — and death seals it permanently.
The Prophet ﷺ said: “The one whose last deeds were good will enter Paradise.” (Ahmad)
This is why scholars such as Imam al-Ghazali stressed that we must live every day as though it could be our last, ensuring our hearts are in a state of faith (īmān) and our hands in righteous action (ʿamal ṣāliḥ).
Death as a Reminder of Life’s Shortness
One of the profound wisdoms of death is that it constantly reminds the believer of the temporary nature of this world and the certainty of the Hereafter.
“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, will you not reason?” (Qur’an, 6:32)
“Wherever you may be, death will overtake you, even if you should be within towers of lofty construction.” (Qur’an, 4:78)
The Prophet ﷺ said: “Remember often the destroyer of pleasures — death.” (Tirmidhi)
By remembering death, the believer remains humble, detached from excessive love of worldly possessions, and motivated toward deeds that will matter in the eternal life.
Ibn Umar رضي الله عنه said:
“When you survive till the evening, do not expect to be alive till the morning, and when you survive till the morning, do not expect to be alive till the evening. Take advantage of your health before your sickness, and your life before your death.”
(Bukhari)
Death as a Mercy for the Believer
While death is often feared, Islam also teaches that for the faithful, it is a mercy — an end to worldly hardship and the beginning of eternal peace.
The Prophet Mohammed s.a.w. said: “The gift to a believer is death.” (Ahmad)
This is because it delivers the soul from trials and transports it to the mercy of Allah, provided it lived in obedience.
Summary of Lessons from death:
- Humility — we are powerless before Allah’s decree.
- Accountability — every moment is part of our test.
- Urgency — time is a non-renewable resource.
- Perspective — worldly life is a brief stop on the eternal journey.
How Muslims should prepare for death and face loss
In Islam, preparing for death is both an inner journey of purification and a practical readiness for the inevitable. It is not about living in fear, but about living with awareness, purpose, and readiness to meet Allah. The Prophet ﷺ encouraged his companions to remember death frequently because it softens the heart, detaches one from worldly greed, and inspires righteous living.
Spiritual preparation
Preparation for death begins in the heart. A believer must constantly strive to purify their soul and strengthen their relationship with Allah.
Repentance (Tawbah)
Allah commands: “And turn to Allah in repentance, all of you, O believers that you might succeed.”(Qur’an, 24:31).
True repentance means leaving sins, feeling remorse, and making a sincere intention never to return to them. The Prophet said: “Allah accepts the repentance of His servant until the throes of death begin.”(Tirmidhi).
Righteous deeds
Good deeds done with sincerity are the best investment for the Hereafter.
The Prophet Mohammed s.a.w. said: “The most intelligent among you is the one who remembers death often and prepares for it well.” (Ibn Majah).
Every act of worship such as prayer, charity, fasting, helping others — is a provision for the eternal journey.
Living as a traveller
The believer should not attach themselves permanently to this world. The Prophet ﷺ advised:
“Be in this world as if you were a stranger or a traveler.”(Bukhari).
A traveller only carries what is necessary, and a Muslim should live similarly — taking from this world only what is needed for the journey to Allah.
By Imam Alhaji Saeed Abdulai, the Author
Today, I focus on the Apostolic Church International in Finland, as I continue with my description of institutions and personalities and their accomplishments as members of the Ghanaian Diaspora in Finland.
The Apostolic Church International, Finland (or, Apostolic International Association Ry) was established in October 9, 2023. The Church in Finland has seen significant strides and accomplishments within the short time that it has been established in Finland, which must be highlighted.
History of the Church in Ghana
The Apostolic Church Ghana originated from the 1904–1905 Welsh revival, officially established in Ghana (then called Gold Coast) in 1935 following connections between a local prayer group in Asamankese (a town in southern Ghana), led by Peter Newman Anim, and the Apostolic Church, UK. There were historical splits in 1939 and 1953, but the Apostolic Church attained autonomy in 1985.
Today, the Church is headquartered in Accra. Last year (2025), it dedicated its new 10-storey headquarters, “The Apostolic Church Tower,” in Frafraha, Adenta West in Accra.
Activities of the Apostolic Church in Finland
The Apostolic Church in Finland conducts church service on Sundays. The service starts at 11a.m. in the morning and closes by 1 p.m. in the afternoon. There are no other activities during other days for now.
The Minister in charge of the church in Finland is also the Area Head of Italy Area. He is Pastor Daniel Kofi Addison who is the new Italy Area Head, and has just been transferred from UK South Area to Italy Area during the just-ended Council Meeting in March this year. Italy Area comprises Italy, which has 13 Assemblies, Germany, one Assembly, and Finland, one Assembly.
Elder Ebenezer Amoaning-Coffie is the Presiding Elder in charge of the Assembly in Finland. A Presiding Elder is responsible for day to day activities of the church (Assembly) and reports to the District Pastor, or in the absence of the District Pastor, reports to the Area Head.
Achievements
The Apostolic Church International, Finland was officially registered under the Finnish Law, guaranteeing freedom of worship and providing legal foundation for future growth. The church service is conducted in both English and Twi.
The church opens its doors to all people of every nation, especially Ghanaians who are in Finland and other African nationals. Now, the membership comprises Ghanaians, Nigerians and Sierra Leoneans.
The Church and the Ghanaian migrant community in Finland
The Apostolic Church in Finland plays a prominent role as a religious group that serves Ghanaian migrants and others in the Finnish society.
Thus, the Apostolic Church is a religious body for Ghanaian migrants in Finland and other nationalities who want to worship with them for diversity and better intercultural and multicultural understanding.
Elder Amoaning-Coffie said that the main and primary aim of the church is to bring people closer to God. “We aim to win souls for Christ. We aim to preach the gospel to the world. By propagating the gospel to the people, we are hopeful that they will turn away from any ungodly ways and be good individuals in the community and in society in general”, he stated.
He said that everything is going well so far. A key challenge, however, is how to get more members especially the youth. As a new Assembly, we are in need of instrumentalists, for example. We pray to God Almighty to help us do His work, the Elder disclosed.
Integration
By its activities, the Apostolic Church is helping to ensure integration of its members well into the Finish society. This is important since social interaction and citizens’ well-being are an important part of the integration process in Finland.
As I mentioned some time ago, the role of migrant associations and groups such as the Apostolic Church acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
With Dr Perpetual Crentsil
The landscape of the Ghanaian palate is shifting, and not necessarily for the better. In our bustling urban centres, from the streets of Accra to the suburbs of Kumasi, a quiet culinary revolution is taking place; one where the mortar and pestle are being replaced by the pizza oven and the deep fryer. This transition from traditional staple foods like fufu, banku, akple, kenkey, tuo zaafi, and ampesi toward “continental” dishes is more than just a change in appetite; it is a reflection of a deeper social struggle with identity and prestige.
The illusion of modernity
For many, “stepping out” for a meal has become synonymous with consuming foreign cuisine. There is an unspoken social hierarchy where a bowl of Abunuabunu is relegated to the village category, while burgers, pizzas are branded as prestigious choices. We have reached a stage where we equate foreign with modern and local with primitive.
This perception is a dangerous illusion. Our traditional dishes are marvels of culinary engineering complex, nutrient-dense, and deeply rooted in our history. When we choose a processed foreign import over a meal made from local tubers or fermented maize, we are not just changing our lunch; we are eroding the indigenous knowledge attached to our local ingredients and foods.
We need to turn the consumption of indigenous grains and tubers like millet, sorghum, and plantain into a statement of self-worth and national pride.
The cultural and health erosion
Every time a local dish disappears from a restaurant menu to make room for foreign fast food, we lose a piece of our cultural fabric. Traditional Ghanaian cooking is an art that requires patience and skill. By choosing the convenience of foreign fast food, we are raising a generation that may know the taste of a pepperoni pizza but cannot identify the rich, earthy profile of Prekese or the subtle tang of well-fermented dough dishes like corn porridge, banku, etew, abolo, agidi or kamfa, and kenkey.
Furthermore, we are at the crossroads of a nutrition transition. Replacing high-fiber, indigenous crops with calorie-dense but nutrient-poor foreign fast foods is driving a rise in lifestyle diseases such as obesity, hypertension, diabetes, stroke, cancer, and liver disease. We are trading our longevity for 15-minutes convenience or unhealthy diet.
A call for culinary patriotism
It is time for us to appreciate, preserve, and promote our indigenous foods and culinary traditions. We need to be proud of our local dishes, ingredients and cooking methods, rather than relying heavily on foreign or imported foods. We must stop viewing our local delicacies as low-class and start treating our culinary heritage as the high-end gastronomy it truly is.
True sophistication does not come from imitating Western fast food; it comes from innovation and adding values to our own resources. We see glimpses of this potential in the rise of branded Sobolo and the creative use of gluten-free plantain flour in modern baking of flour-based dishes such as bread, cakes, biscuits and others. This is the path forward. We must elevate our local dishes, making them as accessible, affordable, presentable and trendy as any foreign alternative.
To the hospitality industry: Innovate or stagnate
Our hotels and high-end restaurants must lead the charge. They must stop relegating local dishes to the “traditional corner” of the buffet, and apply the same culinary finesse given to imported dishes to our Fante Fante, apapransa, aborbi tadi, fetritoto, akple, abolo, yakayeke, fufu, ampesi, kokonte, wasawasa, tubani, apapransa, mpotompoto, kelewele, aliha, brukutu, pito, and other local dishes. The industry must enhance customer experiences making eating local dishes the ultimate luxury experience for both tourists and residents alike. We must elevate the presentation of our foods by using modern plating techniques to show that a bowl of light soup can be as visually stunning as a French consommé. We need to reclaim our Ghanaian plate before it is too late.
To the policy makers: Let us encourage buying of local ingredients to promote the local food industry and economy. There should be educational programmes and talks about the nutritional and cultural benefits of local foods so that people understand their value.
We need to encourage serving traditional dishes at school programmes, parties, and celebrations instead of only fast foods,
To the Youth: Let us value and appreciate our traditional dishes instead of always choosing foreign foods. There must be balance in our choice of local and foreign dishes. Confidence in our culture encourages others to respect it too. Our local dishes can also be promoted by sharing pictures, recipes, and videos on platforms such as Instagram, TikTok, and WhatsApp to make them attractive and trendy.
Young citizens must learn from their parents and elders how to prepare local meals to keep the knowledge and cultural relevance alive. Local dishes can be modernised to appeal to younger generations and tourists.
Conclusion
We cannot afford to trade our heritage for foreign cuisines which are gaining grounds across the country at an alarming rate. We must disabuse our minds of the perception that anything foreign or imported is better than those locally made. Our health, economy, and identity are tied to the soil. It is time to stop apologising for our local flavours and start celebrating them. It is possible to embrace modernity without losing ourselves and our cultural identity. Let us make the Ghanaian kitchen the heart of our modern identity once again.
By: Marilyn Gadogbe
