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Time to review payment of ex-gratia to Article 71 office holders
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Ex-gratia is a payment made as a favour or forms a sense of moral obligation rather than any legal requirement. This payment is made to compensate for the loss of contractual entitlement. It is made to an individual by an organisation, government, an insurer for damages or claims, but it does not require the admittance of liability by the party making the payment. It is, therefore, a voluntary payment or a gift to the recipient.
Since all payments received in connection with employment are taxable, ex-gratia which also forms part of emoluments, is subjected to tax by government. Since bonus is paid according to the employees’ performance in a company, the Bonus Act, requires that employees are eligible for an annual bonus ranging from eight per cent to 20 per cent of their salary. Ex-gratia, is therefore, an additional payment made by employers out of their goodwill.
CATEGORY OF WORKERS WHO ENJOY EX-GRATIA
One may argue whether an ex-gratia is part of salary paid to workers. It is not and can never be part of workers’ salary. Instead, it is a form of an incentive given by management to worker/employee either as gratitude for his or her extra work or of free will when the company is making a lot of profit.
In Ghana, the only category of workers who benefit from ex-gratia payment is Article 71 office holders made up of the President of the Republic, the Vice President, the Speaker of Parliament, the Chief Justice and other Justices of the Supreme Court of the country. The rest are Parliamentarians, Ministers of State, political appointees and public servants with salaries charged to the Consolidated Fund, but enjoying special Constitutional privileges. These Article 71 office holders already earn between GH¢28, 017.00 (minimum) and GH¢47, 277.00 (maximum) as monthly salaries, according to a research conducted. For instance, the Chief Justice earns GH¢34,146.00, Supreme Court Judge, GH¢33, 270.00, Appeals Court Judge, GH¢31, 519.00 and High Court Judge, GH¢28, 017.00 as monthly salaries.
MODE OF PAYMENT OF EX-GRATIA
This ex-gratia is paid according to the positions held by each individual occupying a position in government, and it is paid every four years when a certain political party has served its full tenure. The amount paid to this category of workers occupying executive position, ranges from GH¢366, 340.00 (minimum) to GH¢659, 392.00 (maximum).
It is important to note that our parliamentarians enjoy ex-gratia every four years, regardless of whether they are re-elected or not as “thank you” from the Ghanaian taxpayers. This, means that a member who let’s say has served for 20 years or more, will at least get five times ex-gratia. Records indicate that the longest serving MP during this Fourth Republic who served for 28 years, took seven times ex-gratia entitlement.
VIEWS BY A FINANCIAL CONSULTANT ON MPs EX-GRATIA
Dr Faith Ababio-Twi, Financial Consultant and Chief Executive Officer of FAB Consult, USA, in a recent article on payment of ex-gratia to parliamentarians, dwellt on the purpose of payment of ex-gratia to MPs, explaining that they devoted their time fully to make laws that would benefit the country. However, he said, the issue of absenteeism in parliament was of great concern to the Ghanaian taxpayers whose taxes were being used to pay them. Hear him, “It is an open secret that most MPs absent themselves from parliament to attend to their private businesses. Ex-gratia should not be automatic. It should be given to well deserving MPs not for people who just take up the mantle and do nothing in formulating policies that they swore an oath to undertake”. He said ex-gratia should be structured in a way to eliminate life-time election such as members who are career MPs.
MPs REMAIN UNITED WHEN IT COMES TO BENEFITS
Frankly speaking, how many times do Ghanaians hear that MPs from the opposite sides are divided over payment of allowances and other benefits? When it comes to sharing of vehicles, housing loans and other juicy benefits every four years, no member of parliament will be against it. The concerns of most Ghanaians are that should we remain aloof when our MPs continue to enjoy these luxuries at the end of every four years in addition to the payment of ex-gratia to them?
It is a fact that Ghanaians went to the polls to elect their MPs through voting the candidates of their choice to help develop their various communities for every four years, but what do we gain from them in return, since most of the communities still remain undeveloped whilst the MPs are enjoying their wealth and riding in luxury cars while they forget about the very people who put them where they are?
UNFAIR TREATMENT TO OTHER CATEGORY OF WORKERS
Does it make sense to hear that a headmaster who is a public servant who imparted knowledge and intellectual property for many years to train ministers of state, justices of the judiciary, doctors, engineers, journalists, nurses, other professionals and public servants goes home as retired educationist with no ex-gratia while others enjoy the facility? That to me and others who think alike is unreasonable and unfair.
It is recalled that when the eminent chief, Togbe Afede XIV, Paramount Chief of the Asogli State in the Volta Region, saw the need to reject the GH¢365, 000 that was paid into his account as ex-gratia for being a Member of the Council of State and returned the money to the state through the Bank of Ghana, many were those who read political meanings into his decision, with a wide condemnation of being mischievous.
TOGBE AFEDE’S LEADING EXAMPLE TO THE STATE
Togbe Afede’s explanation was that he received monthly payments and allowances while as a member of the Council of State and, therefore, there was no need for the payment of the ex-gratia. To him, that extra payment was inappropriate for a short, effective part-time work for which he received a monthly salary and was entitled to other privileges. His explanation did not go down well with his accusers, who branded him with all kinds of negativities and called him names.
It may be of interest to my readers and patrons that the Speaker of Parliament, Mr Alban Kingsford Sumana Bagbin, who can be described as the chief referee of our noble and august law making institution, Parliament, recently justified the payment of the ex-gratia to Members of Parliament. He contended that the money was very important for the sustenance of the MPs after serving the country. According to him, money spent by MPs to campaign for their elections was three times more than the ex-gratia they received.
PAYMENT OF EX-GRATIA NOT UNDER DISPUTE
The issue at hand as far as this ex-gratia is concerned is that, nobody is disputing the quantum and payment of this facility to parliamentarians, it is rather the mode for which these payments are being made and the calibre of people who are qualified to enjoy the facility. We are talking of a country which is experiencing serious economic crisis that has led us to the International Monetary Fund (IMF) to seek a bailout to restructure and revamp the downward trend of the economy. In the midst of all these economic challenges, we cannot continue to dish out money as ex-gratia to some government officials who are already enjoying fat and impressive salaries at the end of every month while the majority of workers continue to receive low remunerations.
REVIEWING EX-GRATIA AWARDS
Ghanaians are, indeed, suffering and have nowhere to turn to for survival and if those they are looking up to help them to confront these challenges, who are already living better with high salaries, are adding up to their wealth just to impoverish them, they will surely be agitated and condemn the package. It was time the nation took a second look at the laws regarding the payment of ex-gratia to Article 71 office holders, political appointees and other public servants and saw how best it could modify and review the law on Ex-gratia to reflect on the economic circumstances and other aspirations of our dear country. We cannot continue to pump money into areas that will not benefit the nation and for that matter Ghanaians in general.
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By Charles Neequaye
“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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