Features
Fake prophets! Leave God out of your nonsense!
The late Professor P.A.V. Ansah, the former Dean of the School of Communication Studies, University of Ghana, Legon, had a way of announcing his anger in his column anytime people presumptuously deviated from the norm. “Today, I am going to town,” he would warn. That meant he was going to descend heavily on shameless trespassers. Today, I feel like him. I am angry. So, I will go to town.
When I was about 16 years, an old man in Cape Coast and my mom exchanged some views about God that have stuck with me since. Everybody called him Papa. On hindsight, I guess he might have been in his late-70s, or early 80s. Occasionally, he would drop by our house after a stroll, relax for a while, chat with my parents, and move on.
One evening, while with us and watching TV, black and white for sure, a scene popped up in the Akan drama sketch. I think the actors portrayed God in a bad light and Papa remarked in both Fante and English, saying: “Siseyi, Nyankopcn twer ne lazy chair mu reka d3, you rascals.” This loosely translates to: “By now, God is relaxing in his recliner and slamming these people, saying: you rascals.”
In response, my mom said: “Ah, Papa, abc akcd3ena etwer lazy chair mu ntsi, afa no d3, d3m ara na Nyankopcn so tse,” meaning, “Ah, Papa, because you are an old man, and love to relax in a reclining chair, you are imagining that God is like you.” We all laughed over the issue. But time has taught me how poignant that exchange was. It has given me an idea about how vainly some people treat God.
“Thou shalt not take the Name of the Lord in vain,” so commands the Word of God. But, of late, many so-called men of God and spiritualists are doing just. They lie and claim, “Thus says the Lord.”
In the run-up to the two-legged epic encounter between the Black Stars of Ghana and the Super Green Eagles of Nigeria, a flurry of lying prophecies filled the airwaves. The conclusion was unanimous: the Black Stars would never qualify.
A man calling himself Seer Gyan, predicted that the first leg in Kumasi would end one-all, while the scores for the return match in Abuja would be zero-zero. That implied that Nigeria would qualify on account of the away goal rule. He claimed that in the spirit realm, he saw two goals in Kumasi which could be shared by the two teams.
Alternatively, if the Black Stars fought hard, they could claim both goals, otherwise Nigeria could grab them. The man was just trying hard to leave a window of escape in case his prediction backfired. But try as he did, God dribbled him. It was goalless in Kumasi and one-all in Abuja. So, the Black Stars rather qualified against all odds.
Another one, Bishop Isaac Appiah, also known as Ogya Nyame, founder and leader of the Shining Grace Chapel International, was careful not to give specific scores in a bid to leave an escape route for himself should he fail.
“I saw in a vision that the game will not be determined in Kumasi, and I said it last week. An angel made me to see after the final whistle in Abuja, that the Ghanaian players were sorrowful while the Nigerians were jubilating and saying they had won the game. We should go before God and pray because in the spirit realm, what I saw has not been reversed.” Rubbish!
Pressed to be more specific, he repeated what he saw in the vision. When told by the interviewer that Ghanaians would think he is a coward by not coming out with a scoreline, he replied that Ghanaians do not want to hear the truth. According to him, they would brand you unpatriotic if you told them the truth. He said as someone who loves the country, sometimes he sees some evil coming against us, and he stands in the gap for Ghana to avert the danger.
But listen to the “patriotic” pastor’s response when asked if he could do something to turn the tide if “consulted.”“Yes, that would be better than doing it with their own strength.” Nonsense! What did he mean? That Partey and co should depend on his prayer and intervention to win in Abuja? Surely, he wanted to make an easy buck. How dare you try to rip off the whole nation like that? Papa rightly said: You rascals!
The prediction that infuriated me the most is the one by that uncouth idol worshipper who calls himself “spiritual father.”He had the nerve to declare that Ghana is an idolatrous country established by Osagyefo Dr. Kwame Nkrumah with the help of “Kankan Nyame,” an idol that Ghanaian folklore claims to have been worshipped by Nkrumah. For that reason, he vehemently urged Ghanaians to go back to that idol.
Foolish man! Who told you that Ghana was established through the help of an idol? The Bible says: “The earth is the Lord’s and the fullness thereof.” God’s Word also declares: “The fool has said in his heart that there is no God.”Are you not ashamed of yourself that in this day and age when wise men are still seeking Jesus,you have the audacity to recommend idols for Ghana?
He said if the country failed to apologise to the former GFA president, Kwasi Nyantakyi, Ghana would miss Qatar. Besides, Partey should not accept the captain’s band unless he apologised to Asamoah Gyan. Otherwise, he would be injured in the return match in Abuja.
Banging his hands repeatedly on the table, he swore in twi.“Whether it is a mallam, fetish priest or whoever it is who can help Ghana win, if that happens, I would give the players 50,000 pounds.” The Akans say,“Kwatrekwa se ob3ma wo ntoma a, tie ne din.” It means:“If a man called Naked promises to clothe you, be advised by his name.”
Asked what he would do if Ghana qualified, he pulled an over-sized weapon like a matchet resembling Goliath’s sword, raised it to his neck, and swore that he should be beheaded should Ghana qualify.
He brought out a fetish and shook it in the air saying it had never failed him. While still being pressed on his crazy effusions, he deceptively assumed an out-of-this-world posture as he bowed his head and pretended to be in a trance communicating with the fetish. Suddenly, he raised his head as if he had just been released from the spirit world to talk to mortal men and asked the host whether he was saying something to him. Impudent liar!
After Ghana qualified, he was defiant. He argued that he only said the Black Stars would not win the match, and that came to pass because it ended in a draw. Questioned how come Ghana qualified, he claimed that some “big men” called him on his phone and pleaded with him to do something about the situation. Besides, he boldly declared that the “big men” went to apologise to Kwasi Nyantakyi and Asamoah Gyan as he directed them to do and that led to the qualification. Eeeii!
When he ran out of excuses about why Partey was not injured but rather scored the goal that earned Ghana a slot at the World Cup, the pathological liar easily invented an escape route without scratching his head by instantly claiming the phone line seemed jammed and that made the interviewer’s voice inaudible.
The truth of the matter is that a jaded, faded Black Stars failed miserably at AFCON with a profusely leaking defence, and broke the nation’s heart. Imagine a team like that pitted against the Super Eagles of Nigeria who had the luxury of a dilemma in choosing from the array of world-class attackers like Victor Osimhen of Napoli, Ademola Lukman of Leicester, Victor Ighalo, Simon and others.
With Ghana lacking such strikers, besides a defence that had given the nation cause for alarm, the foregone conclusion was that the Black Stars would be buried under an avalanche of goals. And so, these liars parading as prophets and spiritualists, took the easy road, judged by the trend, and deceived us that they had heard from the Lord.
Hear the Word of the Living God!
I expose the false prophets as liars and make fools of fortune-tellers.
I cause the wise to give bad advice, thus proving them to be fools.
But I carry out the predictions of my prophets!
Isaiah 44:25-26, New Living Translation
The Bible declares: “He traps the wise in their own cleverness so that their cunning schemes are thwarted,” Job 5:13, New Living Translation.
This is how God exposed these liars and made an open show of them, You do not know God. Leave Him out of your nonsense!
Contact: teepeejubilee@yahoo.co.uk
By Tony Prempeh
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.
