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Smooth transfer — Part One
My name is David Forson. I was fortunate to have been blessed with three elder sisters, who contributed to give me a smooth tertiary education.
My dad taught Economics in senior high schools all his working life, mostly in the Central Region, and my mother worked as a matron or catering officer, either in the same school with Dad or in senior high schools and polytechnics close by.
They gave their four children a good upbringing and education. Interestingly, all my three sisters studied catering at the polytechnic and, after a few years working in government establishments, established the Sankofa Restaurant and Catering, where they provided first class local dishes for patrons and delivered regular orders.
They were strategically located on the Circle-Achimota road, and many customers stopped for breakfast, lunch and supper all day.
I was a ‘retirement baby’, born ‘by accident’ when my parents were close to retirement, so my sisters took over all issues relating to my education.
I sailed smoothly through university, earning a first class degree in development economics. I did my National Service with the Electricity Company of Ghana and was offered a job in the Projects Department, but my sisters advised me to acquire a postgraduate qualification.
So, with the ECG experience in mind, I did an 18-month Master’s Degree in Project Management at the Ghana Institute of Management and Public Administration, during which time I often went to help my colleagues at the Projects Department.
I was re-engaged at the ECG, but six months into the new job, my fatherly Head of Department, Mr Osekre, encouraged me to apply for the job of Northern Sector Project Manager at what was advertised as a ‘development agency’.
It turned out to be the European Union, which gave me the responsibility of coordinating the development jobs being done by various contractors in the northern regions.
I was offered a comfortable flat in Tamale and given a new pick-up truck. I established good rapport with the contractors and sent monthly reports which informed them about the progress of work. I established an online portal which enabled them to easily monitor what was happening in all the projects.
This was greatly appreciated, and the Commissioner wrote to thank me and informed me that due to my work, the regular visits by expatriate staff to the north had become unnecessary.
And better still, the offices in Brussels and other countries heard about me. I was sent to several African countries to help them establish similar online facilities and was soon promoted to Consultant.
I often came to Accra by air to spend a few days with family and friends, but I preferred to drive because it gave me the opportunity to bring a substantial amount of foodstuffs for use in the restaurant.
Of course, I was very well paid. Upon the advice of my elder sisters and my mentor Mr Osekre, I took two major decisions. I decided to find a stable lady partner to marry and start a family.
I also decided to invest in housing projects. Mr Osekre took me to some areas in Accra with several uncompleted buildings and suggested that I buy a couple of these houses, finish them and sell.
Under his guidance, I did extensive investigations to find the actual owners of the properties and completed negotiations with them. With all the resources I could muster, I put them into perfect condition, and buyers rushed to take them even when I was putting final touches to them.
Having made a substantial profit, I registered a company, opened an office and employed two graduates to do the jobs of scouting for properties, conducting searches on property documents, and arranging meetings with the owners of the properties.
This became a very successful business to which I could retire anytime I wanted.
On the relationship side, I reconnected with Abena Gyasi, who was two years behind me at the university and was working in a recruitment agency. We had gone out a few times, and I had visited her family and enjoyed their company.
Apart from the fact that her parents were well known to mine, we got on well together, and although I did not say anything to her directly, all indications pointed to our heading towards marriage.
She was tall and quite elegant with a commanding presence, and I felt proud about the glances that were cast in her direction when we went out.
We enjoyed each other’s company and spent long hours on the phone when I was out of town.
Everything went well until I went to her house one morning, and she introduced her friend Jennifer, who was her mate in senior high school. She was a big girl, quite fashionable and outgoing.
They talked excitedly about new fashion trends and called other mates to chat. I was quite glad that she had found someone to spend time with when I was not around. She smiled and even joked with me, but I felt a bit uneasy that she was not too excited about me. I thought this was normal, as she perhaps wanted Abena all to herself.
A few weeks later, Abena started asking about my job, even though I had told her a lot about my work in the north. On Mr Osekre’s advice, I had only told my family about the investment business.
It was better to wait till it was on firm ground, he advised, and that would take at least a couple of years. Of course, I would tell her everything when we decided to get married.
She started asking some funny questions like ‘did you say you were doing agricultural extension work or development projects?’ Initially I gave her answers with some details, but when she persisted along the same lines, I said out of exasperation, ‘Abena, why do you keep asking the same questions even though I have answered you? Listen, there is nothing wrong with agricultural extension work, but that is not my line of work. But if that is what you wish to believe, then please go ahead, if it makes you happy. I just don’t understand this’.
Not long after, some friends said they had seen her with Jennifer eating lunch with some guys. I complained and said that I would prefer it if she went out with only me at that stage in our relationship. And if she needed to go out with others, I had to know.
To my great surprise, she brushed it off, saying ‘but David, what is wrong with going out for lunch with friends? As for this one, I think you are doing too much?’
That was the beginning of the end.
By Ekow de Heer
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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.
