Features
Beggars in the City: Civic Responsibility vrs Religious Obligation
One cannot help but notice that in recent years there have been increased activities of beggars on the principal streets of major cities (Accra, Kumasi, Tamale etc.) in the country. Arguably Accra has been the leader in the activities of beggars in the country.
In Ghana begging is prohibited by law. Thus, Section 2 of the Beggars and Destitutes Act, 1969 (N.L.C.D. 392), makes begging a criminal offence. A person who is found begging, wandering, or who is on any premises or place to beg may be arrested by a police officer without a warrant. A person arrested for begging is liable on conviction to a fine not exceeding GH₵1,800.00 or to a term of imprisonment not exceeding three (3) months or to both the fine and the imprisonment. However, the above prohibition does not apply to a person who is soliciting or receiving alms under a religious custom or the custom of a community or for a public charitable purpose or organized entertainment and a juvenile that is a person under the age of seventeen (17) years(Section 2(3)(4) of N.LC.D 392). Additionally, Section 6 of N.L.C.D 392 provides that a person found wandering about and unable to provide evidence of having a settled place of abode or employment, visible and sufficient means of subsistence, ora defective found neglected or abandoned shall be deemed to be destitute.
Notwithstanding the above express prohibition of begging in Ghana, the activities of beggars have gradually increased in some parts of the country over the period. Lead in this trend is the influx of migrant beggars from some parts of West Africa who most often uses children as their tool for begging. Due to the socioeconomic status of the country and the cost involved in enforcing this law on begging, the government of Ghana most often turns a blind eye to the activities of these beggars. This has emboldened these beggars to expand their activities as well as recruit more people into this venture.
Over the years, I have encountered these seven categories of beggars on the streets of Accra; I describe them by their status and the way they operate.
First is the “Professional Beggars”, these are mostly able-bodied people who have made up their minds they will beg as a source of livelihood. These people love begging, they enjoy begging, and they don’t want to do any other thing in life than to beg.I dare say that even if you attempt to help them secure decent jobs or set up businesses for them, they will still go back to begging. Some of these beggars believe their religion sanctions the giving of alms thus they must make themselves available for others to give the malms (one may argue that this is allowed under Section 2(3) of the Beggars and Destitutes Act).
The second is “Lying Beggars” this category of beggars may also be “Professional Beggars”. In addition to being “Professional Beggars”, they have mastered the art of begging by carefully crafting emotionally blackmailing stories full of lies. These beggars mostly come up with stories of needing financial assistance for medication, , hospital bills, food, and transportation among others. One will think that but for their needs, they wouldn’t be begging. However, this is just a scheme they use to solicit financial assistance from sympathetic people.
The third is “Circumstantial Beggars” these are mostly physically challenged people who due to unfortunate circumstances are unable to engage in any decent jobs or business ventures hence they resort to begging. Arguably if not for their physical challenges some of them may not be on the street begging.
The fourth is “Aggressive Beggars”.This category of beggars mostly resorts to the use of verbal or physical abuse to compel their targeted individual to give them money. Most often they get offended and use abusive words on an individual if they ask for money politely and the said individual refuses them. They may also physically restrain you in the street by grabbing your hand, holding your dress or bag among others just to compel you by the discomfort to give them money.
The fifth is “CasualBeggars” these are able-bodied people who are not Professional Beggars. However, from time to time these people resort to begging to augment their income from whatever business activities they may be engaged in. This category can also be referred to as “Occasional Beggars”.
The sixth category of beggars in the city is “Need-Based Beggars”. These are people that beg on the street because a need has arisen in their lives that they don’t have any means of taking care of the said need other than begging. These beggars usually have a genuine need that must be attended to, but they don’t have the financial muscle to do so all by themselves. Most often once the said need is met, they stop begging and undertake their normal activities devoid of begging on the street.
The seventh is “ChildBeggars”.These are children below the age of seventeen (17) years that are mostly used by “Professional Beggars” as a mechanism to undertake their begging activities. This category of beggars has been introduced in recent years by the influx of migrant beggars from some parts of West Africa. These children cling on to individuals on the street just to collect money from them whilst their parent/guardian relaxes under a shade supervising their activities. Most children under Section 2(4) of the Beggars and Destitutes Act and Section 18(g) of the Children’s Act, 1998 (560)(as amended) would not be held criminally responsible for begging. However, it is a criminal offence to use children as a mechanism to undertake begging activities. Such an act is deemed as exploitative child labour under Section 87 of the Children’s Act.
Note that the above categories of beggars are not mutually exclusive as there may be some beggars that fall within two or more of the above categories. There may also be another group of beggars I have not encountered who may operate differently from the ones I have identified above.
Section 5 0f the Beggars and Destitutes Act provides that a person who permits or encourages another person to commit an offence under Section 2 may be arrested by a police officer without a warrant. The person is liable on conviction to a fine not exceedingGH₵1,800.00 or to a term of imprisonment not exceeding three (3) months or to both the fine and the imprisonment. The question is does an individual commit an offence of encouraging another person to beg by giving alms to a beggar?if so, why do a lot of people still gives to beggars despite the possibility of suffering these penalties if arrested?
Most religions globally believe in giving to the needy in society. Also, our sociocultural orientation as Ghanaians encourages the giving of alms to the needy in our communities. As such it is not surprising that a lot of people give to these categories of beggars identified above when they encounter them on the street without hesitation. If you are a Christian believer like me, you might seek solace in Mathew 5:42 ESV which admonishes us to “Give to the one who begs from you, and do not refuse the one who would borrow from you”. If you are a Muslim, you might draw inspiration from one of Islam’s pillars, Zakat which is alms giving or charity. Whatever your reason for giving to those who beg on the street, there is always a contrast between adhering to your religious beliefs and your civic duty not to encourage beggars on the street by giving alms to them.
Let me conclude with my most recent encounter with a beggar: on 25th May 2022, I went to Madina (a suburb of Accra) in the morning to purchase some items. I had to use the footbridge at Madina Zongo Junction to crossover to the other side of the street because the store I was going to was on the opposite side of the direction I came. Midway through my journey on that “anaconda size” footbridge, I was approached by a decently dressed fair lady. She had in her hand a placard with the inscription “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” Matthew11:28-30NIV. When we got close to each other, she asked me to read the inscription on the placard which I did. Under normal circumstances, I would have ignored her, but as religious as I am, I had to respect the carrier of the gospel of my Lord and Savior, Jesus Christ. So, I paused and decided to listen to her share the gospel with me.
What was she trying to do? your guess is as good as mine.She was not trying to preach the gospel of Jesus Christ to me but only to use the inscription on the placard as a means to get my attention. She started with a story about how she inadvertently stepped into someone’s “black magic” at Takoradi, which got her leg swollen, because of that, she was bedridden for six(6) months and had to undergo a series of surgical operations before she got back on her feet. Since the incident, she had lost her job and she had to undergo the final surgical procedure to bring her leg back to normal. She then proceeded to say she was raising money for the surgery, and I should give her GH₵20.00 to support her cause. I told her I didn’t have a GH₵20.00 note to give to her. From the inconsistencies in her storyline, I could sense she was lying. Also, she was wearing a long skirt, and clearly, I wouldn’t even dare to ask to see the leg. She then negotiated downward and said I could give her any amount, even if it was GH₵5.00 or GH₵1.00. For her not to waste my time further, I gave her a GH₵10.00 note.
After this encounter with this lady, who is a “Professional Lying Beggar”, I met her at that same spot on the Madina Zongo Junction footbridge attempting to catch my attention with the same strategy. That was a couple of weeks after my first encounter with her.
In light of the above encounter, I leave you with these questions: How do we religious people balance our beliefs in giving alms on one hand? On the other hand, as patriotic citizens, our civic duty is not to encourage this social nuisance that is gradually taking over the principal streets of our major cities. What must the government working through its ministries, departments and agencies do to reduce, if not irradicate this social nuisance that is engulfing our major cities.
Autor:
The writer is a Legal Practitioner
Email: barnabas.abisa@gmail.com
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.
