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Borla man —Part Four
After a couple of days, Martin had finished breakfast and was about to leave, when his mother motioned to him to wait.
“Martin, I came here from Koforidua three days ago, not because I have nothing to do at home, but because your father and I thought we should find out how you and Sarah are doing. Yet since I’ve been here, you’ve not sat down with me for even fifteen minutes.”
“Mama, I’m getting late for work. Can’t this wait till when I get back in the evening?”
“When will you come back this evening? And in what state will you be? What’s happening to you, Martin? Where do you go after work every evening?”
“Mama,” he said as he moved to the door, “I’m sorry I have to leave. Moreover, I’m not a boy anymore. I’m quite capable of managing my affairs.”
But his mother blocked the door.
“If you are capable of managing your own affairs, why did you call to make all those complaints about Sarah? Since I’ve been here, I’ve noticed that the place is always clean, there’s always good food available. She washes your clothes and even irons them. And what’s your response? You’ve turned yourself into a ghost, leaving home first thing in the morning and coming home late, every day. All those tales you told us about Sarah, they have turned out to be lies. Listen, you either change this stupid lifestyle, or we will force you to change.”
“What will you do, Mama, beat me up?”
His Mama surprised him with a big, nasty slap, nearly flooring him. Very angry, he picked his briefcase and went out.
He came home very late as usual, ate, and dropped off to sleep. The following morning he confronted me as I was preparing his breakfast.
“Sarah, what nonsense have you been telling my mother? If you can’t keep your mouth shut, then it’s best you go to your parents. After all, even though our parents gave their brief chat, the elderly lady went to her room.”
“So what’s happening?” she asked. “Has there been any improvement since the old lady has been here?”
“No. Things have gotten worse. Apparently, he called her and made all kinds of allegations against me. And she’s found out the truth. But you know, he’s not paid her any attention. He’s not sat down with her for five minutes. This morning he was quite rude to her, and she slapped him.”
“Oh dear. And she’s leaving today?”
“Yes. I’ve asked her to come with us and drop at the station.”
“I don’t believe this. Martin is not dropping her at the bus station? Sarah, where did you pick this guy from? If he can do this to his mum, then you had better leave before things get really bad.”
“His mum says she and his dad will go and apologise to my parents, and then I can leave. I have no regrets whatsoever. By the way, what did Paul Allotey say?”
“Basically, he liked you the moment he saw you. He wished you weren’t married. If you were single, he would have done everything to grab you.”
“Life’s like that, isn’t it? Whilst someone is treating you like garbage, someone else is wishing he could have you. He is quite a guy. But aren’t you hitting it off with him already?”
“He’s a very nice guy. I certainly like him. But you deserve him, so let’s see if we could make something happen.”
An hour later, I sent the following note to Martin: “Hi, this is to inform you I walked back with him, and he begged his mum to come back. Very reluctantly, she came down, and Martin picked up her suitcase.”
“Okay Mama,” I said. “I will see you at the house shortly.” But he held me again.
“Sarah, I need to have a word with you. Please wait a minute.” I waited as he led his mother to the car, placed the suitcase in the boot, and came back.
“Sarah, I’ve been very foolish. Please forgive me. I need you very badly. I, I’m in trouble.” He walked with me to Paul’s car.
“Hi, Dinah and Mr Allotey, please forgive me, I need to have a little discussion with my wife. Please.”
“Oh, that’s okay,” Paul said. “Sarah, let’s do it another time.”
Unwillingly, he followed me to her room. Tears streamed down her cheeks as she heard him out.
“Ei Martin, you see what your arrogance has gotten you. You prefer a prostitute to this beautiful girl? Let’s go to the police now. Twenty thousand cedis. Goodness! I’m calling your father, then we’ll go to the police.”
At the police station, we were handed over to Inspector Beatrice Addy who, surprisingly, listened patiently to Martin.
“Okay,” she said. “Martin, you are fortunate that your wife and your mother are standing by you even though you were disloyal to them. I will get together with my colleagues, and hopefully we can get at least some of your money for you. It appears that the lady is a fraudster, in addition to being a prostitute. So our team will locate her, and I believe you will recover some of your money. I am very glad that you have come back together with your family. I hope this unfortunate incident will make the family stronger.”
Dinah called soon after we returned from the police station.
“Okay, what’s the news?”
“He got into a problem with a prostitute he’s been going out with. She stole twenty thousand cedis from him. Now the scales seem to have fallen from his eyes.”
“Oh dear, oh dear. You can’t leave now then. Hang on a bit. Give him a chance. But don’t compromise on going to school.”
“That’s exactly what I plan to do. But I will insist that he makes changes immediately. No more hanging around with the boys after work, no more getting drunk every day. And I hope after the experience with the prostitute, he will keep clear of girls. Actually, from the signs we are seeing now, I think he is already a changed person.”
“Sarah, that girl, I don’t know what she did to me. I just, she seemed to control me.”
“You said you are in trouble. What has happened?”
“Immediately I get home, your father and I will go to her parents and apologise to them, then I will personally come back and take her home. I hope you understand the implications of the behaviour you are putting up. You are not only rejecting Sarah, you are rejecting your parents. You can go away. Sarah will take me to the Accra station.”
To my great surprise, he left.
Dinah came in just when I came out of the bathroom. She greeted Martin’s mother and sank into the sofa.
Paul stopped his car, and I carried the old lady’s suitcase in. We drove off to the station, and I led her to buy the ticket. I hugged her warmly, and she boarded the bus. As I was walking to the car, I saw Martin, looking as if he had been run down by a car, rushing towards me.
“Sarah! Please Sarah, where is she?” I pointed in the direction of the bus, and moved forward. But he held me.
“Please, don’t go away. I need your help. There’s something we need to discuss. Please.”
“She defrauded me. She asked me for some money when I dropped her yesterday. I took out my cheque book to sign out one thousand cedis, but she suggested that I simply sign it so that she filled in the details later. A short while ago I saw a message on my phone that twenty thousand cedis had been withdrawn by the girl.”
“Martin, I told you that the girl is a prostitute. She was waiting for the right moment to strike. Listen, I can’t handle this alone. We can’t make too much noise about it, but it is certainly a criminal case. Let’s talk to your mum. She will scold you, but she’s your mother.”
“Have you had the chance to speak with him?”
“No. His mother insisted that we make a report to the police. We came back some fifteen minutes ago. He just left for the office. He sounds really apologetic, but I won’t assume anything now. By the way, how did lunch go?”
“Very well. He dropped me at home. He’s picking me up at six.”
“You and the Borla Man are doing rather well, aren’t you?”
“Yes. The only problem I had was you. He has a soft spot for you, but now that you and Martin are sorting things out, I’m going all out.”
Martin came home at five forty-five. He hugged me and asked whether supper was ready.
“The stew is ready,” I replied. “I was about to boil some yam.”
By Ekow 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.
