Features
Normative, ethical enrichment (Islamic Perspective): Part 3
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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.
Today, I focus on the Brong Ahafo Association Finland, as I continue with my description of institutions or personalities and their accomplishments as part of the Ghanaian Diaspora in Finland.
The association in Finland has chalked significant achievements or successes which must be made known to the public.
Aim and mission
The Brong Ahafo Association Finland was established in 2007. The three people who met to plan the birth of the association are Mr Augustine Tweneboah-Kodua, Elder Matthew Anini, and the late Mrs Comfort Dapaah Agyemang. They invited many others to help establish the association, which is officially registered as the Brong-Ahafo Association Finland.
The mission of the Brong Ahafo Association includes the promotion of unity among people from the former Brong-Ahafo Region of Ghana, which is currently divided into three regions—Ahafo, Bono, and Bono East Regions.
The association also aims to preserve and promote the Bono and Ahafo culture or traditions. Also, its goals include contributing to developmental projects in the Ahafo, Bono and Bono East Regions of Ghana. Another key aim is to help strengthen cooperation of its members and other Ghanaian migrants with others in Finland as the host country.
Events and achievements
The Brong Ahafo association acts as a family to its members. In this way, it can be said that although Finland has a robust social welfare system, the association comes in where close family support or interaction is needed.
Living away from one’s home country and family is not easy and as such the Brong Ahafo Association becomes an important part of social networks, vital in providing informal social security that cannot be provided by public institutions.
The association also serves as an ambassador of Ghanaian culture in the Finnish society by promoting cultural engagements. Its members engage in volunteering its time and skills, in helping individual members and for charity projects in their home regions in Ghana. The association also actively participates in cultural celebrations and family gatherings organised by individual members. It also holds an annual Easter party during Easter period.
Role in the Ghanaian community in Finland
The association plays a prominent role in the Ghanaian community in Finland. The association was the first to be formed after the Ghana Union Finland. It is thus a pioneer in that sense of an association representing a Ghanaian ethnic group. The association helps or gives support to its members who are bereaved as a way to commiserate with them and to help them organise the funeral.
The Brong and Ahafo association also collaborates with the Ghana Union Finland, an association for Ghanaian migrants in Finland whose aims include bringing together all Ghanaian migrants resident in Finland and promoting cultural activities for a better intercultural and multicultural understanding. Thus, the group also mobilises members for various activities that help in integration efforts in the Finnish society.
Displaying a rich culture
By its activities, the Brong Ahafo association proudly displays the Bono and Ahafo culture, as part of the larger Akan culture in Ghana. Like other groups representing the Ga-Adangbe, Mfantseman, Eastern Region, and Nzema, the association endeavours to showcase the culture and values of their ethnic origins as well as hold the general Ghanaian heritage in high esteem.
“The association has been quite effective in maintaining cultural identity of the Bono and Ahafo people, creating social networks among members and with others in Finland”, the Secretary, Mr Kwasi Owusu Afriyie, stated.
Members volunteer to support in informal ways that public institutions may lack the full capacity to accomplish, which also helps to integrate members into the Finnish society. Through social events, traditional celebrations, and home visits, the association acts as family for its members during postpartum periods, child dedication in church, funeral rites, etc.
Challenges
The pace of organising things for the association can slow down sometimes, but it is quite impressive to note how members revive it and keep the ‘family spirit’ alive.
The COVID-19 period made the association quite dormant. Bringing back people together has been quite challenging, and requires much dedication before reorganisation can pay results, the Secretary hinted.
Finding a suitable venue and the funding for organising cultural events is quite challenging. It is also not easy supporting important life events such as helping nursing mothers who have no family in Finland. Thank you.
Someone said, if we cannot plan for an occurrence as predictable as the annual rains, then what else can we plan for as a country? God has caused nature to schedule rains for specific periods or months within the year and everybody knows this.
One need not be a meteorologist to tell that the rains will fall in May and June every year. Any serious person who has something that the rains can affect, would therefore plan taking into consideration the likelihood of the rains falling. Therefore to find out that a whole country like ours, had not planned effectively, is mind-boggling.
The report by the World Bank that fiscal policy measures by the Finance Minister has led to no money being released for the World Bank sponsored project to deal with the perennial flooding situation in Accra, is so disappointing. The fact that this contributed immensely to the flooding in Accra, is an understatement.
There have been fires in our markets, but who is checking the wiring on a regular basis as a system designed to prevent future outbreaks? The occurrence of fires in our markets is something that must engage the attention of government and all the stakeholders.
The causes may be several but if a system of proper fire prevention is in place, l believe the number of occurrences will be drastically minimised. Electrical wiring for instance has been found to be one of the causes of market fires. Fire as we know from the experts, can only happen if these three things are present, namely source of heat, combustible material and oxygen i.e. air.
lf any one of these is missing, there will be no fire. It has been realised that heat generated in wires have caused fires in the past and therefore, an effective system must be put in place to ensure that, only certain approved qualified electricians, can execute wiring jobs in our markets instead of the current situation where different electricians execute wiring with different types of wires, of different quality, dimensions etc.
Preventive inspections schedule must also be put in place to endure compliance with uniform wiring standard, as well as adherence to expiry dates of the wires.
What baffles me is why some MCEs and DCEs are still at post while things are deteriorating in their areas of influence and yet the President or the Minister for Local Government seems to be unwilling to relieve them of their positions. People have lost their lives, official count is about 37 lives, properties worth millions of Ghana Cedis have been destroyed, people’s livelihoods have been destroyed and they are at ground zero.
We can go on and on and on about the devastating impact of the recent floods. Suddenly, we have these local authority heads, all over the place, demolishing buildings after the flood. Is this not insanity? Where were the LUPSA Engineers who issue permits at the local assemblies?
If they were doing their jobs, for which they are paid every month, they would have seen people constructing structures at Ramseyer sites. They would have seen people putting up structures very close to the bank of streams or rivers and could have enforced the regulations, which could have averted the level of impact on lives and property.
One particular issue which drives me crazy is the Kasoa to Mallam Junction stretch of the N1. The traffic jam between West Hills Mall and Weija Junction is due to the flooding of a place called Ataala. Anytime it rains heavily, the area floods and vehicles moving from West Hills towards Weija cannot use their normal lane but are forced to switch to the inner lane of those headed towards West Hills Mall from Weija and it did not start yesterday. I am so, so disappointed. God Bless.
By Laud Kissi-Mensah
