Connect with us

Features

Normative, ethical enrichment (Islamic Perspective): Part 3

Published

on

Rights of children must be respected

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

Advertisement

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

Advertisement

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

Advertisement

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.

Advertisement

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

Advertisement

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.

Advertisement

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.

Advertisement

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.

Advertisement

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)

Advertisement

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)

Advertisement

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.

Advertisement

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.

Advertisement

 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.

Advertisement
Continue Reading
Advertisement

Features

Disqualified — Part 1

Published

on

THE discussion lasted only ten minutes. Mr Philip Sampson, Eunice’s father, had asked to see him, and he was led to the sitting room for the first time. Mr Sampson indicated that he should sit down.

‘Yes, Kakraba. I know that you have been, er, friends with Eunice for some months now, and naturally, as her father, I thought it would be important to meet you, and to reach an understanding with you on, er, some basic issues. So, I hear you are a graduate in building technology. Now, tell me about what you do’.

‘Okay. I worked with the Electricity Company for two years after National Service. During that time I interacted with some lawyers and land surveyors on our project sites, so I suggested to some of them that we take some dilapidated buildings in some parts of Accra, rehabilitate them and find new owners. Soon after starting that I got a job as Project Manager with a group of development agencies who are executing projects in the Northern Region, so I have been balancing the two positions’.

‘I see. That sounds like a bold step. So is it going well, financially?’

Advertisement

‘Well, sir, I absolutely enjoy what I’m doing now. Financially, I would only say that I am a work in progress. A lot of what I’m doing now involves some risk taking, as it involves trust issues with land and property owners.

I am partnering with prominent lawyers and land surveyors, so I am not taking any serious risks. So currently I am doing okay financially, but it will take me some time before I reach the level where I can say I am comfortable financially.’

‘Okay. Now tell me about your parents’.

‘My father was an Agricultural Extension Officer, so we spent some time at several locations with him. He is now enjoying his retirement. And my mother is a retired nurse. I have three elder sisters, all married’.

Advertisement

‘So you live with your parents?’

‘Yes and no. My dad built his home on one acre at Pokuase, so he gave me one plot, and I have done a three-bedroom house, where I live’.

‘Okay, fine. Thanks for the answers. You see, in addition to my position socially, I spent many years in the diplomatic service, so I’m sure you will understand that I need to ensure that my kids, especially my daughters, maintain suitable relationships. For now I think it is fine that you and Eunice are friends. I’m sure you understand what I mean’.

‘Yes sir. I understand perfectly well.’

Advertisement

‘Great, okay, that would be all.’

Kakraba stood up, bowed and said thank you to Mr Sampson, and walked to the garden where his girlfriend Eunice, her mother Mrs Elaine Sampson and her two elder sisters, Yvonne and Emma, were seated, busily discussing some dresses being offered for sale online.

‘So,’ Mrs Elaine asked him, ‘you and Daddy had a good discussion?’

‘Yes, Ma. We certainly did. I really appreciate Dad for the discussion. It was really good.’

Advertisement

‘Great. Although he has met you here on quite a number of occasions, I think it is good that you have met for a chat.’

‘Yes indeed, Ma, and I really appreciate it. So Eunice, I will be on my way. I will call.’

Eunice led him to his car, and after driving off he exhaled and shook his head. Although he had long concluded that Eunice’s family were so snobbish that a future relationship with her would be problematic, this discussion, or was it interrogation, had virtually cancelled any likelihood.

Mr Sampson just told him, in no uncertain terms, that the Sampson family was so prominent and socially connected that a union between his daughter and him was undesirable.

Advertisement

He had a good relationship with Eunice. They shared some beautiful moments together, and often went out to entertainment joints, often with her three friends Marian, Patricia and Amanda. But Kakraba was often uncomfortable with their preferences.

Eunice regularly spoke about her family’s experiences during her father’s postings in Europe and Asia, and her three friends were always discussing the latest fashion trends, always noting the importance of placing themselves among the best-dressed ladies in town.

Eunice, her mother and siblings had indicated in several ways that he did not quite fit into their social standing. They had only said a mild ‘thank you’ when he brought them a goat or sheep and a generous amount of foodstuffs from the north every month.

But Kakraba did not really take it to heart, because they were quite inexpensive up north. Moreover, he always went to the food market and arranged with the truck drivers for a big package which was picked up by his buddy Paa John and delivered to his family and a few others, including the Sampsons.

Advertisement

By Ekow de Heer

Continue Reading

Features

The ‘wahalla sikaman teenage girls’ 

Published

on

A househelp cleaning the floor
A househelp cleaning the floor

THESE days wives are very careful when recruiting house helps who are also called maids or maidservants.

In the past, such recruitment exercise took into consideration that a maid must be beautiful enough to brighten the home and to impress visitors with her charming smile and good shape. In a nutshell, the more beautiful the maid, the higher the status of the family.

Wives soon came to realise that the beautiful servants were causing too many problems for comfort. The beautiful maids with their swinging waists and provocative curves made their husbands restless. Susceptible husbands suffered from romantic jitters and could not sit still.

The men just could not help admiring the darling maids. Some just couldn’t keep their eyes off them and swallowed saliva in yearning.

Advertisement

In probably four out of five cases, husbands could not resist the devil’s temptation. It all happened when the wives travelled to a funeral or a crusade.

The longer the crusade, the better. 

Unwilling maids were influenced with money, threat of dismissal or “common raps” and they condescended to allow their masters taste the forbidden fruit. 

Some maids, in the process, overthrew their madams and announced their take-over in dawn broadcasts.

Advertisement

Appetite

Wives have become wiser in recent years and now recruit maids they think their husbands wouldn’t have appetite for. But in some cases, they have misfired. When a husband is a typical he-goat and looks like one, he goes after everything that wears a skirt. The shape and beauty do not really matter so long as a skirt is involved.

In any case, a beautiful maid is more likely to cause a domestic upheaval than a plain one, and wives note that point accordingly.

I think with the Children’s Bill, wives can rejoice. They can employ maids below 16 years (the age of consent) so that it would be illegal for their husbands to go sniffing after them. But with the Children’s Bill, there are too many problems inherent.

Advertisement

Today, some girls aged 14 look 17 because of their precocious development as a result of good nutrition or as a product of their peculiar physiological and anatomical make-up. And believe me, some of these young girls inflate their ages deliberately to make themselves marketable in today’s world of sugar daddies and love in exchange for money.

To worsen the problem, some parents do not know the ages of their kids. They just bring forth the laughingly naughty kids and keep no records. “I gave birth to Kwadwo 18 days after the fifth earth tremor hit Sikaman,” a confused father would say.

So Kwadwo or Abena or anybody for that matter can just look into the mirror, study her (or his) face carefully and decide that she must be 16, also because her buttocks resemble that of a 16 year old girl next block.

The law says that girls aged 16 can be courted and taken to bed so long as they consent to it. On the other hand, they cannot get married at 16. So, the law allows a young teenager to have sex and get pregnant at 16 but prevents her from getting married at that age. adzeei!

Advertisement

The law further embarrassed itself by saying that a girl of 16 can marry, after all, so long, as parents of both parties lend their consent to it. So what exactly is this law saying?

That although you are not supposed to get married in effect, parents can influence their 16 year olds to marry even when they are not physically deem it fit?  In effect, parents can influence their 16 and emotionally matured for it?

The law must be definitive. If it allows teenagers get pregnant at 16, then the marriage age to have sex should be at 16, meaning that they can legitimately automatically be 16 because ideally, it is only married people who are supposed to get pregnant and bring forth babies.

So if the marriageable age is legally 18, then the age of consent must be 18. Short and simple!! The present law implies that a girl who gets pregnant at 16 has to wait for two years to get married (if her parents do not sanction it). So by 18, the child is two years old with no legitimate father, and the father might have married an older girl and gone off.

Advertisement

Teenage prostitutes

Now, let’s forget about marriageable girls and concentrate on young teenagers who are getting addicted to alcohol. The beer bars allow in girls as young as 14 to sit down and drink anything from raw akpeteshie to large-sized Guinness, otherwise known as “odeeku.”

A girl of 16 can swallow four bottles of Guinness after laying foundation with three tots of gin. And she walks straight and steady. They are the sort of girls who are now fully enshrined in the trade of prostitution. 

And you know what? The old prostitutes are not happy with their intrusion. The young teenagers have all the equipment to attract higher bids – “bobby stands”, flexible waist, curves, beauty, style and hip. 

Advertisement

So they are taking the bread out of the mouths of the old gang. And the oldies are now using macho to get the youngsters off. In fact, they are beating them and organising men to rape them.

To counteract this, the young girls are heading for mallams to get protection. The battle is joined. Sikaman Palava is investigating.

This article was first published on Saturday August 8, 1998

Advertisement
Continue Reading
Advertisement

Trending