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The Prophet part 9
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Antubam followed her. She indicated for him to sit down. She was about to call Mary when she emerged from the hall, followed by Suzzie.
“It’s good you are both here,” she said. “There’s something I need to tell all three of you. Mr Antubam, I will not waste time on your so-called interest in me, because you and I are two very different people with absolutely nothing in common. The main point I want to make now is that your so-called church is nothing but a fraud with which you are deceiving people who may be ignorant today, but are still precious in God’s sight.
Apart from deceiving them and enriching yourself, you are using God’s name to commit fraud. Today you may be enjoying money, food, alcohol and women, but you will certainly pay a high price for it, unless of course you are willing to repent now. My concern is for my two sisters.
I am demanding that they cut all links with you, now. No visits to your home or church, and no telephone calls. I have told them to give you back every penny you have given them. I am prepared to find money to pay whatever they owe you. That is all I have to say.”
Antubam rose, furious, and pointed his finger at her.
“Let me warn you, Betty. Yes, I am interested in you, and I am ready to take care of all your needs, even to rent a house and buy a car for you. But I will not allow you to insult me. You better withdraw those words you have used against me now, or I will deal with you very soon.”
“Don’t make me laugh, Antubam. You? Deal with me? Why don’t you deal with me now? You have to wait till you go to the shrine and beg the fetish priest to deal with me? See how miserable you are? I dare you! Leave my house now, and go to that miserable fetish priest and get him to rain down all his powers on me!”
“You will see!” Antubam declared as he moved towards his car. He hesitated for a moment to see if Mary and Suzzie would walk him to the car, but noticing that they were firmly glued to their seats he got in the car and drove home.
He got out of the car and went straight to the drinks cupboard, poured himself a full glass of whisky and gulped down half of it. He sat down and called his batman, Kofi Takyi.
“Which two women did you call today?”
“Aggie, one of the new members is in. She is having supper in the guest room. Priscilla will be coming around 9pm.”
“Good work, Kofi. Now, get me my food.” After wolfing down the fufu and light soup, he gulped down the other half of the whisky and stretched out on the sofa and began a smooth, rhythmic snore. Priscilla entered, walked over and, shaking her head, strolled to the bedroom.
Betty came from the shower to find the two friends still glued to their seats.
“Well? Aren’t you two going to say anything?”
“I have something to say,” Mary said. “I don’t understand you, Betty. You want us to cut all links with Antubam, and to refund all the money he has given us. Now, when we do that, do we come back here tomorrow, sit and stare at the sky and hope and pray that our holy sister (Betty) will bring us manna to eat?”
“Such a stupid statement must not come from you, Mary. What happened to your WASSCE qualifications and your intelligence? Here’s some free advice. Get on the internet. Submit applications for university admission. I am prepared to pay for the two of you. And from tomorrow, start studying the Bible seriously, with the intention of doing what it says. I assure you, there are solutions in the Bible for every problem you face today, and will face tomorrow. All you need, Mary, is to use your God-given intelligence. How could you stoop so low as to take money from a common thief and drunkard like Antubam?”
Suzzie rose quietly and held Betty’s hand. “Do you know, Betty? Until a few minutes ago I did not know that you cared so much about me that you consider me your sister. I promise you. We will do as you say. Mary, we will go and collect the rent money, add it to all the money we have taken, and pay it into the account. From tomorrow, Betty, Mary and I will follow you wherever you go’. With tears streaming down her cheeks she walked away.”
Antubam got up with a start. He checked the time on his phone. It was midnight. He sat up, and was moving towards the bedroom when he heard the voices.
“Is anything the matter?” he said. “You have never come here at this time. I thought you only come at dawn.”
“We are always here. We only contact you when we have to. We have to warn you. That girl is trouble. If you don’t leave her alone there will be problems.”
“I don’t understand. I can’t leave her alone. I must sleep with her as many times as possible, conquer her. Why can’t you get her for me?”
“She is firmly buried in the book. You are sleeping with two women every night, and there are many more available in the church. Leave that girl alone?”
“Do you fear her? What book is that? I don’t know why…..” before he could finish the sentence several flashes of pain like a horsewhip on fire cut across his back, and he yelled, bringing Priscilla and Aggie from their rooms.
“What is it, Antubam?” Priscilla asked.
“Er…er. I saw a revelation about a church member who is in some trouble. I need to pray for her. Please go back to the rooms. I will join you soon.” Aggie went to the room, but Priscilla lingered.
“Antubam, why don’t you tell me what the problem is so that I can help you? It appears you have just received some spiritual lashes. Are you being punished for something you have done?”
“Perhaps your husband is punishing me for sleeping with you.”
“Do you dare insult me, Antubam. You will certainly regret speaking to me like this?”
“You have a loud mouth, but your only abilities in life, Priscilla, are sex and extorting money. I will come and sleep with you shortly, and give you money in the morning. Now leave!” She slipped out quietly, and the voices resumed.
“Next time you talk like that you will receive a much bigger punishment. We are only trying to protect you. You are planning to go to the shrine tomorrow morning to invoke curses on the girl. Be careful. Our master may grant your wish if you press him, but you may regret it.”
“I am sorry if I sound ungrateful, but I just can’t resist that girl. She is so beautiful and sexy. Moreover she has insulted me, and I must punish her.”
“Remember we warned you. You are already in danger. One of your competitors is asking questions about you, and thinking about the possibility of dealing with you. Jehoshaphat Agyiri. Everyone calls him Gidigidi.”
“I have heard of him. But what have I done?”
“He belongs to us. We work for him. He wants to check if you will threaten him. He can’t do you any harm as long as you use the stick. But your main problem will come from the girl.”
“Thank you for your help. As for the girl, please talk to Nana Broni for me. I am ready to pay anything for the pleasure of catching that girl in my bed and disciplining her.”
“Antubam,” Priscilla started, “are you going to apologise for the way you spoke to me? And are you going to apologise for bringing another woman here even though I am here with you?”
“Are you going to collect money from me tomorrow morning, Priscilla?”
“Get into bed, you idiot. I wonder why those women in the church cannot see you for the cheap fraudster you really are.”
Antubam took off at dawn, and arrived at the shrine before five.
“You are welcome, Antubam. We know, yet we still ask, as the saying goes. What brings you here?”
“You already know, Okomfo. I must have the girl at all costs. I am prepared to pay anything.”
“I have already consulted Nana Ama Kokoben. I have prepared a fire for her. She will be here any minute, with her mirrors. What you are asking is beyond me, but she is willing to help you. Ah, here she is.”
The small woman sat on a stool next to Okomfo, and stared into Antubam’s eyes for several minutes.
“I will try to help you, but the effort will come from you.” They moved over to the fire, and she placed the two mirrors over the fire.”
“Look! You will see the girl. Take this needle. When she appears in the mirror, pierce her eyes with the needle. By the time you get back to Tafo she will be at your house. From today, she will follow you just as a dog follows its master.”
By Ekow de Heer
“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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