Features
Black Stars’ early kayo and unfolding dramas
It was Friday, December 2, 2022, the venue was the Al Janoub Stadium in Qatar and the event was a crucial match to determine who qualifies to the Group of 16 stage of the 2022 World Cup tournament, between Ghana and Uruguay, both of whom are in Group H, considered a group of death in the on-going world soccer fiesta. Ghana, with three points ahead of Uruguay and South Korea, and lying second on the league table, needed a win or a draw to advance to the knockout stage of the competition. Portugal, with six points to its credit, topped the group and, therefore, firmly secured to advance to the group of 16 stage of the competition.
GHANAIANS HOPEFUL FOR TEAM’S ADVANCEMENT
Considering the drama that unfolded in the 2010 World Cup tournament in South Africa, in which certain Luis Suarez of Uruguay made it impossible for Ghana to advance to the semi- final stage of the competition, using his hands to clear the ball from the goal post of which the resultant penalty was wasted by Ghana’s captain and prolific goal poacher, Asamoah Gyan, Ghanaians were hopeful that, this was the time for a possible revenge and that victory would be ours at all cost. Connoisseurs of football, have tipped Ghana to win that match and advanced to the next stage of the competition, in view of their three points advantage over Uruguay and South Korea, who had a point each.
Days before that match and after the match itself on Friday, December 2, 2022, there had been a series of drama from certain personalities including former Black Stars player during studios’ discussions, thus, hyping tension among Ghanaians in that particular encounter.That game itself, looked as if Ghana had reached the finals of this tournament and that Ghana was heading for the golden trophy. The whole country was quiet like a catacomb, as Ghanaians were glued to their television sets to watch that crucial encounter, waiting for victory to come so that the country could explode in joy and ecstasy. But that was not to be, as Ghanaians were given the shock of their lives by conceding two goals to Uruguay. It was a painful defeat and I am sure that many households lost appetite for supper and slept early.
EMERGING DRAMAS THAT UNFOLDED
The emerging dramas that unfolded after the defeat, were unimaginable and difficult to comprehend. People shed tears uncontrollably, some husbands refused to talk to their wives due to intense anger, while others shaved their hairs and beards to register their protests and anger. Perhaps, what could console Ghanaians a little, was the inability of Uruguay to use their score line to advance to the knockout stage of the competition because South Korea was able to beat Portugal 2-1 and advanced on basis of head-to head to the knockout stage of the competition.
It was painful and emotional spectacle, when veteran Sports journalist, writer and commentator Mr. KwabenaYeboah, was spotted in tears on a national television studio. That sad moment occurred during a GTV studio discussion, leading to the match between Ghana and Uruguay in Qatar’s ongoing World Cup tournament. Kwabena Yeboah and other studio panellists including John Painstil, former Black Star player, were all emotional, when a video of Suarez handling the ball out their goal post in the 2010 World Cup tournament in South Africa, and that of Asamoah Gyan, missing his penalty was shown on the television screen.
Another worrying drama, involved a former Black Stars midfielder, Emmanuel Agyeman-Badu, who had his hair shaved on national television, following Ghana’s loss to Uruguay. The former Udinese player, had to fulfil his promise of getting his hair shaved, should Ghana fail to qualify to the knockout stage of the competition. When the game finally ended with Ghana losing 2-0 to Uruguay, Agyemang-Badu had to eat his humble pie by honouring his promise. A barber was invited into the TV 3 Studio, who immediately cleared all the hair off the head of Agyeman-Badu, who currently plays for Accra Great Olympics in the national premier league.
It is recalled that a few weeks ago, Agyemang-Badu made a bold declaration in the studio of TV 3 that, Ghana was going to qualify to the group of 16 stage of the competition at all cost. Hear him, “With set pieces, we are progressing well over time. We are not yet in the air. We now have a sturdy bench. I am not certain that this will lose their chance to advance from the group. If they don’t, I will shave off all my hair on live TV”.
OTTO ADDO’S RESIGNATION
What is most astonishing and shocking to Ghanaians was the sharp announcement by Coach Otto Addo about his resignation in a post-match interview by the press. According to him, he had already indicated before the start of the World Cup that he would step down from his job after the competition, regardless of Ghana’s performance. As he put it, “Me and my family are happy in Germany. I said I would step down after the World Cup, even if we are world champions after the tournament. I have resigned my role as Ghana’s coach”.
Even though Coach Otto Addo has explained the reason for his resignation, the announcement was quite in a haste, as many Ghanaians will view it. You took your army to a battle front, and soon after you have been defeated, you have decided to leave them in the midstream by denouncing your leadership role. Why didn’t you wait for the team to return to Ghana before announcing your resignation as a coach? The cheek of it was to say that your family are better off in Germany. What do you take this country or Ghanaians for?
GFA TO TAKE THE BLAME OF HIS RESIGNATION
The blame should be placed at the doorsteps of the government and the football governing body, Ghana Football Association (GFA) who contracted this coach to lead the technical bench of the Black Stars. When he told the whole nation during the time of his recruitment that he was going to combine the Dortmund job with the Black Stars coaching job, many were those who thought that the handling of the team should be a full time job and, therefore, he should be allowed to choose between the two jobs, the one that was dear to his heart. That advice from Ghanaians was flatly ignored and the contract was awarded. At a point, he was operating from Germany and directing affairs of the team in Ghana and the GFA accepted that. Yes, he was able to help Ghana to qualify for the World Cup in Qatar at the expense of Nigeria, but that did not give him the impunity to do what he liked. Sometimes, the way he reacted to media interviews, showed some sort of arrogance in his utterances.
KUDUS DESERVES COMMENDATION
Coming to the game itself with Uruguay, the matured manner in which Mohammed Kudus, AFC Ajax Amsterdam player and Ghana’s standout performer in the Black Stars team, spoke to sports journalists in a post-match interview was so commendable. When quizzed about his general impression about the match as well as the penalty missed by Captain Andre Dede Ayew, this was what he had to say, “First I want to really thank Ghanaians. I know they are very disappointed right now, but I really want to thank them for their support from the start to today, even some flew all the way from Ghana to Qatar to support us. It has been incredible and we want to thank them for their prayers and support and we will keep improving as human beings and then we will do better next time”.
On Dede’s missed penalty, he said that was not the ultimate reason for Ghana’s defeat. He, however, said that missed chances including those from him could have changed the outcome of the game and aided Ghana to progress to the Round of 16. These were the intelligent remarks from a young and skillful player who had earlier on won the Budweiser Man-of-the Match award in a game in which Ghana beat South Korea by 3-2. In that hectic encounter, Kudus scored two important goals to earn Ghana the maximum three points, thus placing it initially, above Uruguay and South Korea. He later told the media that, the award had been dedicated to all his players, both on the field and on the bench. That was a matured statement from a youngster.
NURTURING THE YOUNG TALENTS
We have been exited from the ongoing World Cup tournament in Qatar, but we have not been disgraced. We have to put our acts together with these youthful, skillful and talented players and victory will be ours in future tournaments. We have to encourage and nurture these young players to bring honours to our country and to encourage more jubilations from Ghanaians including the Speaker of Parliament, Hon Alban Kingsford Sumana Bagbin.
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By Charles Neequaye
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
