Features
Christians’ role in environmental protection crucial
• Negative practices are destroying the environment
The environment is key to the survival and wellbeing of people as it provides wide-range benefits, such as air, food and water as well as many resources or materials needed for use in homes, work places and for development.
These notwithstanding, negative practices such as pollution, poor farming practices, burning of fossil fuels and deforestation, have resulted in climate change, soil erosion, poor quality of air and water and environmental degradation.
The harmful impact of the destruction of the environment is not restricted to various communities. It affects the entire country, human behaviour, and prompts mass migration and conflict over clean water and food.
Africa, including Ghana, incidentally is the poorest continent, but paradoxically the most endowed with natural resources. This is partly because of the improper management of resources and environment.
What an irony? According to the United Nation Environment Programme (UNEP), Africa has 40 percent of the world’s gold and up to 90 percent of its chromium and platinum.
The continent is endowed with the largest reserves of cobalt, diamond, platinum and uranium in the world. Africa has 65 per cent of the world’s arable land and ten percent of renewable fresh water source.
The ecology of Africa can be factored into the development of the continent. Enviably, for instance, Ghana is located at the center of the world and the Equator and Greenwich meridian pass through the country.
The Gulf of Guinea lies at the coastline of Ghana. These are great assets that must consciously be included in the development agenda of the nation, including environmental protection measures.
The wildlife, vegetation and landscape of Ghana, particularly offer resources for the promotion of development. All that is needed is judicious use and protection of the environment.
Africa for that matter Ghana has become the “clean” plate, as Europe and the Americas have hit the bottom of the rock. Almost every development, advancement and inventions have been pursued already.
Africa as “clean plate” must learn from advanced nation’s mistakes and create simple livelihood and alternative development modules, to protect the environment.
Certainly, God has blessed Africa with enormous resources to enable the people acquire basic needs, including water, food and shelter. This means that humans were created to be wealth and prosperous.
Africa is most blessed in terms of natural resources and human capital and some scholars argue that the continent is the mother of all other continents.
Ghana for example is endowed with numerous natural resources like gold, diamond, bauxite and even oil to mention a few.
But, systems operated by human beings have always neglected God in the running and management of the environment and resources.
The search for effective solutions to environmental challenges will continue. Individuals, opinion leaders, non-governmental organisations (NGO), governments and international bodies, have not relented efforts at conserving nature.
Though religious bodies have not been left out of the effort to protect the environment, the time has come for Churches or Christians to intensify their determination to obey God’s commandment about nature.
Already, many Christians, agree that God commands human beings to care for nature, which explains why some churches participate in tree planting, clean ups, education of the congregation and public on the need for environmental conservation for sustainable development.
Indeed, Christians accept environmental protection as a religious obligation. God has clearly ordered humanity to be responsible for the environment, when in Genesis 2:15, he says “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” Christians believe that all created things belong to God and that they are accountable to Him as stewards of creation.
Additionally, God has commissioned Christians to rule over creation in a way that would sustain, protect and enhance His works so that all creation may fulfill the purposes God intended for it. Humanity is expected to manage the environment not simply for our benefit, but for God′s glory.
If we fail to care for the environment as God′s people, we will reap the consequences. Protecting the environment is equally important as propagating the gospel, because God is concerned with both the physical and spiritual world.
Christians are reminded that in Genesis 1: 26-28, God sensitises us to the importance of the environment, when he says: “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.
So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”
Concern for the environment may open opportunities for Christians to share with people of other religions that their service to creation overflows from love for God, the creator.
God’s love for the environment is so profound that in Deuteronomy 20:19, he cautioned warring factions that “When you besiege a city for a long time, making war against it in order to take it, you shall not destroy its trees by wielding an axe against them. You may eat from them, but you shall not cut them down. Are the trees in the field human, that they should be besieged by you?”
According to John Mbiti, in his book, ‘’The Three Religions of Africa’’, God put man in charge of His creation. Islam and Traditional African Religion affirm this and Christian religion amplifies the assertion. The question, therefore, is, has Christianity failed in assisting in the management of resources and protection of the environment?
God has endowed every nation with plants and herbs for curing diseases, including HIV AIDS, hypertension, diabetes, strokes and cancers. Leaves, barks of trees and roots can be used for the preparation of herbal medicines in the country. Trees also provide food, oxygen, help save energy, clean the air and help combat climate change.
Ghana is not exempted from this blessing. By destroying the environment, we are destroying sources of herbal medicine.
It is interesting to note that that forest is a psychological therapy to ill-health. The world’s foremost expert in forest medicine and immunology, Dr Qing Li, considering the role nature plays in health, said that: “There is no medicine you can take that has such a direct influence on your health as a walk in a beautiful forest.”
This strengthens our resolve to conserve nature, especially forests and water bodies, if we are to remain healthy and strong.
To conserve our environment requires proper and prudent use of resources, to satisfy present and future needs. Though our development is dependent on the environment, we should check logging or cutting down of trees, quarrying, sand winning, Illegal mining, popularly known as galamsey, open defecation (especially in water bodies) and release of toxic gases.
American President Franklin Roosevelt, wary of the negative effect of environmental degradation, warned that “a nation that destroys its soils destroys itself. Forests are the lungs of our land, purifying the air and giving fresh strength to our people.”
Aside spiritual development, there is the urgent need for Christians to take part in initiatives that seek to tackle ecological, biodiversity, environmental and climatic change issues as a religious duty.
Undoubtedly, Christians are already playing significant roles in national development. But this would be much felt, if apart from propagating the gospel, they take part in environmental conservation and proclaim to the entire world.
[The writer is in-charge of Teshie Ajorman Presbyterian Church of Ghana]
By Rev. Dr. Elias Kwaku Asiamah
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.
