Features
Analysis of the 2023 Budget (Final part)
There is no doubt that some government expenditures will be supported by grants from foreign countries. However, not every expenditure will be covered by grants. This explains why the government must find innovative ways of raising more revenue to cover its expenditures. If more revenue is raised, it will help the government overcome its numerous projects.
It is in this light that strenuous efforts are being made under the budget to raise more revenue for the country. Without adequate revenue, not much can be achieved by way of development project financing. It is, therefore, necessary to raise enough revenue since the level of revenue raised in the country is not enough to satisfy our needs.
The destruction of water bodies in various parts of the country is threatening the lives of everyone residing here in Ghana. The destruction of water bodies and the fight against illegal mining imply that additional expenditures will have to be made to fight the menace and clean up the destroyed water bodies.
REVENUE GENERATION MEASURES
In light of all these, certain revenue generation measures have been instituted in the budget for the good of the country. As has been pointed out already, if more revenue cannot be generated, we will not be able to undertake and expand our development projects. This is one fact that we cannot run away from.
The E-Levy, which is meant to generate additional revenue for the government, has been reduced from 1.5 per cent to one (1) per cent. However, the GHC 100 daily threshold has been removed.
This has been described by the Minority in Parliament as a measure that will add to the hardship of Ghanaians. However, these measures are meant to generate more revenue, expand the revenue base, and also make it possible to use the revenue generated to finance our development projects.
Another important measure in the budget is the freezing of employment for civil and public servants for the 2023 financial year. While this is very painful, it must be made clear that government expenditures are already too high and that the government cannot, therefore, undertake additional expenditures in the form of employment in the civil and public services. All these are being done to ensure that government expenditure is not thrown overboard. It is also a measure being undertaken to stabilise the economy so that, within the short to medium term, economic growth can bounce back and allow people to be employed in the public sector.
We are in very difficult times, so we need to take steps now to save the economy. If these corrective measures are not taken now, things will get out of control, so we need to bite the bullet without delay so as to help stabilise our national economy.
EXPENDITURES
It is equally important that steps are taken by the government to cut down on its expenditure. Already, the presidency and ministers are to see a reduction of their expenditures by 50 per cent. The purpose is to save some money for the economy.
In addition to that, the government will again cut down on imports by 45 per cent. The country cannot continue to be import-dependent, especially when many of these things can be produced locally. By being able to produce these things locally, the foreign exchange that will be used to import them will be saved for the country. Eventually, this will put less stress on the demand for the dollar. When this happens, it will help stabilise the country’s currency against the major foreign currencies.
VALUE ADDED TAX
To be able to raise more revenue, the government has increased the Value Added Tax (VAT) by 2.5 per cent. Already, some politics is being played here by the Minority, who claim that it will make life unbearable for Ghanaians. The money being raised here, it must be noted, will not go into the pocket of any individuals. Rather, it will go into the Consolidated Fund, which will be used to finance the numerous projects to be undertaken in the country. If this is not done, then not much can be undertaken in terms of our developmental agenda.
In the same way, the use of V8 and V6 vehicles has been banned in towns except for travel to other regions. The use of V8s and V6s draws huge amounts of fuel, which adds to the cost of transportation in the country. In light of all this, these large vehicles have been banned from daily use except for travel purposes to the regions and other faraway places in the country.
DEMANDS OF POPULATION
In conclusion, the 2023 budget should not just be seen as any other budget but as one that is meant to raise enough revenue to overcome numerous expenditures. With the increase in population as well as the demands of the population, it has become necessary to raise enough revenue to cover all our items of expenditure.
The entire world is going through serious difficulties. This means that as a country, we cannot depend on other countries to finance our developmental projects.
As a result, we need to find innovative ways of raising revenue to put up structures and implement programmes that will be of benefit to people in this country.
IMF BAILOUT
Ghana is already seeking an IMF bailout to stabilise its economy. The bailout will not be possible if we’re not able to prove to the IMF that we’re prepared to cut down on expenditure and at the same time raise enough revenue to cover our numerous expenditures.
If this is the case, then we must all support the budget so that at the end of it all, we will be able to undertake our own programmes. This is very important because the IMF exists to assist with and provide guidance for economic development, not to come in and solve a country’s problems for it.
There is no doubt that the year 2023 will be tough. However, we need to swallow the bitter pill today in order to stabilise our economic problems and provide breathing room for people in this country.
REAL ECONOMIC GROWTH
If all these things are done, we will see real economic growth in the country, and the benefits that will come later will be in the best interest of every person. Many of us will go through the same difficulties, but we know that there will be light at the end of the tunnel, and this is why, after going through the budget carefully, we have come to the conclusion that the purpose of this budget is to halt economic decline, stabilise the system, and effect smooth economic growth for the entire country.
In light of this, we must all embrace the budget and support its implementation for the economic growth that is being envisaged by the noble people of this country.
Email address/whatsApp number of author:
Pradmat201@gmail.com (0553318911)
By Dr. Kofi Amponsah-Bediako
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.
