Features
Certification of locally assembled vehicles
The story of two friends who stayed in the same village called “Papaasa” somewhere in the Eastern Region were close to each other until in their early 20s when one of them decided to move away from the other because of the lazy behaviour put up by the other friend.
The lazy person known as “Atadwe” was so lazy that washing his own clothes to make him look neat was a big problem for him. The other friend known as “Din Pa Na Eye” stayed away from this lazy friend and was able to invest in his own business to become independent of any other person in the village. This was a positive behaviour worthy of emulation.
Not long ago, the President of the Republic Nana Addo Dankwa Akufo-Addo hinted of plans to set up an automobile industry in Ghana to allow the building of local assembled vehicles in the country to reduce dependency on countries that manufacture such vehicles for export.
AUTOMOBILE POLICY
The decision of the government to set up an automobile industry in the country is a well thought-through policy that will ultimately benefit the country in a number of ways. The automobile policy requires the Ghana Standards Authority (GSA) to play a useful role and ensure that automobiles will be manufactured for both the domestic and the sub-region of West Africa.
In fact, the GSA is required to implement internationally recognised standards and regulations for automobile manufacturing. The implementation of the standards includes compulsory vehicle standards, homologation (vehicle certification), conformity assessment as well as entire vehicle marking to ensure the safety, efficiency and environmental compliance of Ghana’s vehicle fleet. This is an encouraging development because standards and regulations help to facilitate Asset-backed Vehicle Financing thereby enabling the manufacture of the value of the vehicle fleet.
The implementation of these national standards was originally meant to begin in January 2020. Unfortunately, it was delayed due to a slowing down in the ratification of the Customs Amendment Bill. The delay in the ratification of that Bill slowed down the implementation process.
The Bill was eventually passed by Parliament in March 2020, but the country’s determination to move at a faster rate on the issue was once again delayed by the COVID-19 pandemic. The good news is that despite these challenges, in June 2020, the GSA was able to begin its activities in vehicle standardisation to ensure the quality and safety of the first vehicles that were assembled in the country.
All these go to show that the country, with determination, has the capacity to strive shoulder to shoulder with others in the world. Having developed the standards, the GSA is now in a position to certify vehicles that are manufactured elsewhere, within the country or assembled in Ghana.
STANDARDISATION & CERTIFICATION
The standardisation and also certification of the automobile industry in the country is a good move that have been initiated by the government. A number of reasons could be identified as motives behind the move. In the first place, the President thought it wise to indigenise the automobile industry. This way, appropriate skills and technology could be passed on to Ghanaians employed in that sector.
There is also another reason the President thought of a local automobile industry in Ghana. The issue of employment is relevant here because, technical skills employed in that sector could be utilised to form the basis of employment in the sector. Again, world-trained people with marketing skills can also make use of their knowledge to help promote and sell the vehicles manufactured or assembled in Ghana. These will help to reduce unemployment in the country.
Another important reason for the President’s decision relates to attracting attention to Ghana as a hub for the production of vehicles in the sub-region of West Africa. This move is also likely to influence neighbouring states in West Africa and the rest of Africa to place their orders of vehicles from Ghana.
WORKING GROUP TECHNICAL SESSION
In line with the desire to set up an automobile industry in the country, a Working Group Technical Session (WGTS) was set up to see to the review of standards within a certain period. This working group began the review and revision of 15 automobile lubricant national standards. In addition, the group developed also Working Drafts. All these were done in the month of May 2021.
In fact, by the end of May 2021, the Standards Authority had been able to complete the homologation or certification of 14 automobile vehicle models either imported into the country as Fully-Built-Units (FBU) or assembled in Ghana from Semi-Knocked Down Kits.
A number of models were assembled here. Indeed, Homologated Models that were dealt with included VW’s Tiguan, Amarok and Teramont. Others were Gol, Polo, Passat and T-cross, Toyota’s Hilux, Corolla cross, Fortuner and Rav 4. The rest of the Homologated Models dealt with were Land Cruiser Prado, Isuzu’s D-max Pick-up and Changan’s Hunter Pick-up.
As of now the Authority is working on the homologation of an additional 14 models from Ford, Hyundai, Honda, Changan, Citroen, Peugeot and VW.
The homologation of the vehicles is meant to achieve quality and safety by ensuring that all the models are produced according to required standards. The certification or homologation of the models is meant to ensure that the models are fit-for-purpose and ensure value for money for customers who may be interested in purchasing them.
GHANA BEYOND AID
It is quite good that the Ghanaian society has foreseen the need to promote the assembling or production of vehicles in the country. This is in line with Nana Akufo-Addo’s decision of Ghana Beyond Aid which is an economic strategy aimed at ensuring that the country moves on gradually to ultimately depend on its own self in the production of certain goods and services.
With this development, the cash base of the economy will expand to include incomes from purchases made by customers outside the country for such vehicles. What this means is that it will help in the strengthening of the local currency, that is, the Cedi against other currencies.
The establishment of a successful automobile industry greatly depends on ensuring that measures are taken to conform to standards. In this case, the application of standards has come in form of homologation or certification of the models for the purpose of safety, quality as well as fit-for-purpose. This shows that the Ghana Standards Authority is playing its part to ensure that the expected quality is guaranteed.
Once this is done, the vehicles produced here would be comparable in terms of quality to others produced in any part of the world. Indeed, it has been learnt that because of the absence of automobile industry in the country, some of the brand vehicles manufactured and imported into the country had doors and other parts that were sub-standard. What all this means is that Ghana is gradually rubbing shoulder to shoulder with other vehicle manufacturing countries in the world.
This is a bold step that must be greatly supported by all stakeholders because if for nothing at all it shows the determination of the Ghanaian leader, Nana Akufo-Addo, to ensure that the country is pushed to greater heights. Again, as a result of this, Ghana will be accorded the needed respect as far as vehicle production or assembling is concerned.
No country is an island so each one needs to depend on the other for development. However, countries must know the limit of dependence and note that their dependence on others should not be pursued in perpetuity but used as a stepping-stone to leap forward to achieve a reasonable measure of economic independence. This is what President Akufo-Addo is striving to achieve to enable the country to depend on its own self in terms of national economic development in the automobile manufacturing sector. It shows that the government is making every effort “to fix Ghana”.
This is good news that must be told to the rest of the world because it is better than going round the world with a cup in hand “begging for alms”.
Contact email/whatsApp of author:
Pradmat2013@gmail.com (0553318911)
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.
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