Features
Just in time part 1
Esaaba and Baaba were the only children of their parents. Esaaba was two years older than Baaba. They had a good, comfortable upbringing, but Mama and Dada just could not hide the fact that Baaba was their favourite.
They were both good in school, but Baaba was brilliant, all the way to university. She had a sharp mind, she was witty, and very pretty. Boys followed her like flies, and she had a way of shrugging them off without offending them.
Baaba was the practical type. She took her time, and got things done. Esaaba came out with a second class upper in Biochemistry, and Baaba got a first class in Pharmacy. For most of the time they got along quite well, but sometimes they had strong disagreements which only worsened when their parents took Baaba’s side.
When that happened, Esaaba would drop the argument or back out of the issue of contention and walk away. That often made things much worse. Two years after graduation, Baaba married a doctor she had met in the university. He was certainly a great guy, both in looks and character.
They had two kids in two years, and settled down to a peaceful life. Esaaba was still living with their parents and at the age of twenty-eight, was not showing any sign of settling down with a guy. Initially their parents only dropped hints every now and then that she should be giving the issue of marriage some consideration.
She would also drop a word or two to indicate that the issue of marriage was certainly on her mind, but that she was firmly convinced that it was wrong for a woman to even attempt to look for a man.
The time she was convinced would certainly come, and she was not going to force it. Then Stanley Forson appeared on the scene. He lived with his family at the entrance to the Estates, whilst they were at the other end, some five kilometres away.
He attended an engineering school in Germany and came home to establish a shop that provided hi-tech servicing for Mercedes Benz, Golf and other German cars.
He was obviously doing well, and often travelled to Germany. He visited a few times, and we went out to some restaurants. Mr and Mrs Essel took a great liking to him, especially when he brought them gifts when he returned from Hanover, where he was previously based.
One evening they called Esaaba and asked her what she thought of Stanley as a husband. It was obvious, they said that he was interested in her, and the least she could do was return the affection he was showing her.
Esaaba replied that she was doing enough to reciprocate the time Stanley was spending on her. She had cooked a nice meal and invited him to supper, for example, and he had certainly enjoyed himself. She had also bought him two shirts, one on his birthday and the other when he was leaving on one of his trips to Germany.
And she called him regularly, even when he was in Germany. But while they had developed a good friendship, Stanley had not even come close to indicating any interest in a relationship, let alone marriage. She said that the best thing to do at that time was to wait, and give him time to sort out whatever issues he had. But they had other plans, and they put them into motion without informing her.
She learned later that they invited him home one evening, and virtually told him that having known him and his family for many years, they considered him a decent young man with a great future. They had naturally taken note of his friendship with their daughter, and wished to assure him that if he had any issues regarding the future of the relationship, he could count on them to find a solution.
They went further to say that marriage was an institution that was built over time, that there was never an ideal time to get married, but two young people can decide to join together and build a lasting relationship.
Two days later, Stanley invited Esaaba out for a drink. He picked her up, and he drove to a snack joint nearby. After they had taken their first sip, he drew closer and said ‘Esaaba, we have been friends for a while, and I believe we know each other well. I think it is time we took our relationship to another level.
I would like to ask you, will you be my wife?’ He took a ring from his breast pocket and continued, ‘I got this for you. Of course, I am not asking you to start wearing it now. I would like you to take it, and when we eventually do the traditional and official ceremonies, you can start wearing it’.
I tried to hide my surprise and thought of something to say. ‘Stanley’ Esaaba said, ‘I am really surprised. Thank you very much. What shall I say? Yes, we have known each other for a while. I am certainly interested in your proposal.
I will only make a humble request that you let me know your plans for the future. If I am going to be your wife, then I would like to know what plans you have for us. I hope you understand what I am saying.’
‘Yes, certainly. I understand you perfectly well. I think it’s in order. I just wanted you to know what my intentions are. In the coming days and weeks I will discuss my plans with you, then we can go forward. So will you accept the ring?’
‘Yes’, she said. Certainly. ‘You have already said that you will discuss your plans with me, so on that basis I accept it’.Esaaba did not say anything to her parents about Stanley’s proposal. She spent some days wondering what exactly lay behind it. Although she always hoped to enter into a relationship, she had not thought about how it could affect her life.
She was a Teaching Assistant at the Biochemistry Department, and she was considering two options. She could start a three year Master’s Degree programme at the Department whilst still a teaching assistant, or she could apply for a scholarship to do further studies, preferably in Europe.
If she was going to marry Stanley, then she had to review all those plans. She had not thought about them because they had not come up in the times she spent with him.
They had spent some time together, but they had not discussed anything that indicated an interest in a future relationship. She had visited his home once, and never been to his workplace, even though she knew where he worked. She had no objection to a relationship with him, but she would wish to know more about him.
So she decided that whilst waiting for him to open up regarding his plans, she would also start making some moves. She decided to wait for a week or two, and visit him at his workplace. He went to the house on two occasions, but they carried on as usual, although she noticed that he spent a few minutes chatting with her parents each time.
By Ehow de Heer
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.
