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ENOUGH OF THESE RECKLESS, BASELESS AND UNFOUNDED ALLEGATIONS!
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It is always important to control our tempers and emotions at all times even in the midst of provocations in order not to regret afterwards when the truths are eventually out. Reacting momentarily to situations without examining the impact and consequences is a dangerous approach which should be avoided whatsoever. When such situations occur and retractions and apologies follow later, the end result will be a disgrace to the person and a mockery from the larger society.
The Member of Parliament for Asawase in the Ashanti Region, Alhaji Mohammed Mubarak Muntaka is reported to have unreservedly apologised to the Supreme Court over allegations of bribery he made about an unnamed member of the bench.
In a formally written letter of apology to the Supreme Court, Alhaji Muntaka, who is the current Deputy Chief Whip in Parliament, withdrew the allegations and expressed regret about the unintended damage his comments had on the image of the judiciary and the Supreme Court in particular.
BRIBERY ALLEGATION:
Muntaka is reported to have alleged that a certain Supreme Court judge attempted to bribe a member of parliament of the National Democratic Congress (NDC) to vote for the immediate past Speaker of Parliament, Professor Aaron Mike Oquaye, against the candidature of the NDC, Rt Hon Alban Sumani Kingsford Bagbin, the current Speaker of Parliament on January 7, 2021.
When this matter came to the knowledge of the Chief Justice, Kwasi Anin Yeboah he caused a statement to be issued by the Judicial Secretary expressing his shock about the allegation. The statement said; “The general public is hereby assured that the Chief Justice considers this allegation of impropriety a matter of grave importance to the integrity of the judiciary.”
RETRACTION AND APOLOGY:
But in his retraction and apology statement, Alhaji Muntaka said the disclosure was borne on a report from a trusted colleague which was that she had been approached by a Justice of the Supreme Court seeking to entice her to vote for a particular candidate during the contest for the Speakership of parliament.
“Admittedly because I did not specifically name any judge, this may have had the effect of scandalising the judiciary in its entirety. This unintended consequence is deeply regretted. I ,therefore, wish to respectfully retract same and apologise for the harm done to the image and reputation of my Lords Justices of the Supreme Court and the judiciary as a whole. Based upon good counsel, I have decided to let sleeping dogs lie and will consequently refrain from any further public commentary on the matter which I have indicated was originally reported to me by a female colleague parliamentarian.”
RECKLESS AND UNFOUNDED ALLEGATIONS:
On the spur of the moment, one can make certain reckless, baseless, unfounded and serious allegations which cannot be substantiated and that will turn out to tarnish and damage his or her reputation later when there is no iota of prove to support his or her allegations.
In actual sense, Alhaji Muntaka’s case should not be taken lightly for the fact that he is a parliamentarian and one of the country’s lawmakers and ought to know best that such reckless and unsubstantiated allegations are matters that cannot be tolerated in our democratic dispensation. It does not serve any purpose to malign people and for that matter a constitutional body like the judiciary, when you don’t have any clear evidence to support your allegations. When you later realise your mistakes and retract and apologise thereof, you expose yourself to public ridicule.
PARLIAMENTARIANS AND THE POSITIONS THEY OCCUPY:
While reprimanding our lawmaker for bringing an embarrassment to himself and the position he occupies in parliament, it is important to set the record straight for other MPs and people occupying positions of trust to be careful of their negative utterances without concrete proofs in order not to soil their image and reputation thereby incurring the displeasure of the people and exposing themselves to ridicule.
Our MPs are being reminded that the people gave them their mandates to serve them in parliament based on integrity and track record in their constituencies. The institution of parliament is a serious organ of state which is one of the three arms of governance. It is the watchdog of public interest and make Standing Orders to regulate its procedures. Whilst the Executive Power is vested in the President who is the Head of State, the law making powers of state are vested in Parliament.
Therefore, it requires that players within it, must show seriousness in their actions and whatever they do in that sacred institution. The over 30 million Ghanaians look up to them for guidance and counselling and, therefore, they must behave responsibly.
Ghanaians do not want to listen or hear such baseless and unfounded allegations which have no proofs whatsoever from those we have titled honourable because of their positions in the society. We are, indeed, tired of some of these reckless and baseless statements from our leaders and we say enough of these loose talks.
TREATMENT OF THE APOLOGY LETTER:
For now, the honourable member of parliament has submitted his letter of apology and retraction to the Chief Justice and for that matter the Judicial Service for consideration and subsequent pardon, but that is not the end of the matter. The decision to accept his apology lies in the bosom of the Chief Justice and the Judicial Service in general. Ghanaians will be waiting with bated breath for the outcome of this case.
However, one important issue which is not clear in Alhaji Muntaka’s apology is for the fact that he insisted that it is a trusted female colleague MP who broke the bribery allegation to him yet he failed to name that person in his apology.
Politicians occupying positions of trust must differentiate between political activities and their status in the society and always do the right things expected of them.
BY CHARLES NEEQUAYE
“A woman who abandons her baby in a dustbin at Kasoa Lorry Station is not always a wicked woman. Sometimes, she is a wounded woman whose mind has broken, whose family has rejected her, and whose society has left her with only one terrible option: disappear or be disgraced.”
That is the hard truth Ghana must hear.
In the last 10 days alone, our nation has been confronted with the same painful headline, twice.
Case 1 – Kasoa Main Lorry Station, Central Region: A newborn baby girl was found abandoned inside a dustbin at the public toilet of the Kasoa Main Station. A woman who went to use the facility discovered the infant and raised an alarm. Commercial drivers and bystanders quickly retrieved the baby and rushed her to the Kasoa Polyclinic for emergency medical care.
Case 2 – Asante Bekwai, Ashanti Region: On Thursday morning, August 20, 2026, a two-week-old neonate was reportedly abandoned by an unknown nursing mother at Bekwai in the Ashanti Region. Residents who came across the child raised the alarm. The baby was admitted to the Bekwai Government Hospital as police commenced investigations.
Let me be clear from the start: Newborn abandonment is wrong. It is dangerous. It is criminal. And it can kill. This article does not excuse it. But if we only arrest and shame, we will never stop it. We must treat the root, not just punish the fruit.
What exactly is newborn abandonment? – The two definitions
The Legal Definition: Under Ghana’s Criminal Offences Act, 1960 (Act 29), Section 96, and the Children’s Act, 1998 (Act 560), abandonment of a child under 12 years is a criminal offence. It is classified as exposure and abandonment, punishable as a misdemeanor or felony. The law sees the mother as a perpetrator.
The Psychological definition: In clinical textbooks, newborn abandonment is defined as the intentional, permanent relinquishment of all parental rights, care, and responsibilities over an infant within the first 28 days of life without making formal, legal arrangements for care.
To understand this crisis properly, we must not confuse it with child abandonment. Newborn abandonment happens within 0-28 days of life, often driven by acute panic, denial of pregnancy, or postpartum psychosis where the attachment bond never formed. Child abandonment, on the other hand, involves toddlers to teenagers where a bond existed but collapsed over time due to chronic poverty, family breakdown, or parental burnout. One is an acute crisis of the first month; the other is a chronic breakdown over years. Both are harmful, but they need different interventions.
Psychologically, newborn abandonment is the ultimate rupture of the primary attachment bond. Think of a 19-year-old university student who secretly gives birth alone in her hostel room, wraps the crying baby in a polythene bag, and drops it at a refuse dump at midnight. That is not just a crime scene; it is a scene of extreme panic and psychological dissociation.
Why would a mother carry a baby for 9 months and then abandon it?
This is the question every Ghanaian asks. If you wanted to abandon it, why not abort? The answer is deeply psychological:
1. The psychodynamics of denial of pregnancy: This is a profound defense mechanism, not a lie. The mother’s subconscious mind completely rejects the reality of the pregnancy. She does not gain weight normally, feels no kicks, does not seek antenatal care, and genuinely convinces herself she is not pregnant until sudden, shocking labour pains take her by surprise in a toilet or bedroom.
2. Fantasy of a dissolving problem: This is called cognitive avoidance. She believes “my boyfriend will come back,” “my mother will forgive me,” or “something miraculous will happen before birth.” So she waits, paralyzed, until the baby is here.
3. Barriers to safe abortion: Deep religious guilt, moral anxiety, fear of dying from a back-alley abortion, lack of money for a safe procedure, and family laws force her to carry to term even when she feels incapable.
4. The shock of reality and acute panic: Upon delivery, the physical presence and crying of the newborn shatters all denial. Confronted with immediate exposure, shame, and reality, her brain enters a trauma response — “fight, flight, or freeze.” For many, it becomes “flight” — physically escape the threat of exposure to survive socially. That is why babies are left in places where others will find them -lorry stations, churches, hospitals.
Source:
Counselor Prince Offei, CPAC’s founder, is a leading Mental Health Professional, Marriage Counsellor, Author, ADR Expert/Arbitrator, and Spectator Newspaper Columnist. He writes on relationships, marriage, parenting, special needs support, and their connection to mental health. For therapy, counselling, or enquiries, contact Counselor Prince & Associates Consult (CPAC) in Accra on 0559850604 / 0551428486.
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Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 4)
The environmental consequences of illegal mining have reached alarming levels in Ghana. Several major rivers, including the Pra, Ankobra, Offin, Birim and Tano, have experienced significant pollution from illegal mining activities, increasing the cost and complexity of water treatment while threatening the availability of potable water for millions of citizens (Water Resources Commission, 2024; Ghana Water Limited, 2024). These developments underscore the urgent need for stronger environmental governance and collective action.
Islam equally emphasises accountability in governance. The Prophet Muhammad (peace be upon him) taught that every leader is responsible for those under his or her authority (Sahih al-Bukhari, Hadith 7138; Sahih Muslim, Hadith 1829). This principle extends to public officials entrusted with environmental regulation, traditional authorities responsible for communal lands, mining companies, local assemblies, and community leaders. Environmental protection cannot succeed
where accountability is absent.
At the same time, addressing galamsey requires more than law enforcement. Sustainable solutions must tackle the underlying socio-economic realities that drive individuals into illegal mining. Many young people are motivated by unemployment, poverty, and limited economic opportunities. Islamic principles of social justice therefore call for the creation of alternative livelihoods through sustainable agriculture, vocational training, responsible small-scale mining under strict environmental standards, entrepreneurship, and skills development. Environmental protection and economic empowerment should not be viewed as competing priorities but as complementary goals that promote human dignity and national development.
Faith communities also have an indispensable role to play. Mosques, churches, schools, traditional councils, and civil society organisations possess significant influence in shaping public attitudes and behaviours. Imams, in particular, should consistently remind congregations that wealth acquired through actions that destroy communities and Allah’s creation cannot be regarded as a blessing. Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Water conservation, waste management and sustainable development: Practical expressions of Islamic stewardship
Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Islam is not merely a religion that condemns environmental destruction; it also provides practical guidance for preserving and sustaining the natural world. Through its teachings on moderation, cleanliness, conservation, and responsible consumption, Islam cultivates an environmental ethic that remains remarkably relevant to contemporary challenges such as water scarcity, pollution, waste management, and climate change. These teachings encourage Muslims to become
responsible custodians of Allah’s creation in both private and public life.
Water conservation: A sacred responsibility
Water occupies a unique position in Islam as the source of life and an essential element of worship. Allah says, “And We made from water every living thing. Then will they not believe?” (Qur’an 21:30, Sahih International). This verse reminds believers that water is not merely an economic resource but a divine blessing upon which all living creatures depend. The importance of water is further reflected in Islamic acts of worship. Muslims perform ablution (wudu) before the five daily prayers and ritual bathing (ghusl) under prescribed circumstances.
Yet, despite its central role in purification, Islam strongly discourages wastefulness. The Prophet Muhammad (peace be upon him) once advised one of his companions not to waste water while performing ablution, even when using water from a flowing river (Sunan Ibn Majah, Hadith 425). This timeless guidance establishes the principle that abundance does not justify extravagance.
Conservation remains a religious obligation regardless of the apparent availability of natural resources.
This Prophetic teaching carries profound implications for contemporary Ghana. Illegal mining has severely polluted many rivers, increasing the cost of water treatment and limiting access to safe drinking water for numerous communities. Climate change has also intensified seasonal variability in rainfall, placing additional pressure on freshwater resources (IPCC, 2023). Against this
backdrop, conserving water is no longer simply an environmental preference—it is a moral imperative grounded in Islamic teaching.
Water conservation should therefore become a shared responsibility among households, educational institutions, industries, and places of worship. Simple practices such as repairing leaking pipes, harvesting rainwater, protecting riverbanks, avoiding contamination of water bodies, and promoting efficient irrigation contribute to safeguarding one of Allah’s greatest blessings. Every effort to preserve water is an investment in public health, food security, and the
wellbeing of future generations.
Unfortunately, indiscriminate disposal of refuse remains a significant challenge in many communities. Plastic waste clogs drainage systems, contributes to flooding during the rainy season, pollutes rivers and beaches, and threatens marine ecosystems. Open burning of waste further degrades air quality and poses serious health risks, particularly for children and the elderly (UNEP,2024).
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.
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