Features
Today is yesterday’s prediction
• Prediction and prophesy has become the stock-in-trade for some pastors
If you read Nostradamus you were likely to be confused by his prediction of world events. Though Nostradamus died in the 16th Century he predicted the attack on the twin towers of the World Trade Centre in 2001 in New York. He is credited with accurate prediction of scores of other events.
But because some people in his day thought he was a wizard, which he was not, he decided to couch his prediction in such ‘twisted’ prose that it could take very few people to decipher what he meant. Therefore, he wrote Quatrains, which are four-line paragraphs.
Mostly, the world is able to tell his prediction after the event. Nostradamus was a physician, scientist, psychic and astrologer. Astrology is the science of using astronomy to know and understand the heavenly bodies and how they relate to one another and the art of interpreting the effect of those relationships.
But because these heavenly bodies do not compel us, astrology is normally seen and described as steeped in the Law of Probabilities, no matter how accurate readings might be. If everyone understood the subject of astrology, the world would be at peace with itself.
Nostradamus’s Quatrains do not teach the subject but there are many books that do. Hiram Butler’s ‘Solar Biology’ gives an insight and Max Heindel’s ‘Message of the Stars’ and ‘Simplified Scientific Astrology’ are very good materials. I cannot list all good materials in this write-up. There are a thousand and one if them.
I am yet to find out from his book if he predicted COVID 19, though I have read other people’s prediction of the pandemic decades before it struck the world in 2019. Indeed, there are many predictions documented in a lot of publications out there.
I must state that astrology is not the only way to predict the future or any events. People are imbued with many esoteric capabilities. It could be spiritual or psychic. Some have the power to voluntarily or involuntarily vacate their dense bodies and have astral experiences where many events are revealed to them. What they do with the knowledge is entirely up to them. However, these are meant to be to the benefit of humanity.
Sadly, the penchant for predicting the future through prophecy, has become the stock-in-trade of pastors, some with dubious predilection for personal aggrandizement. They have become social media freaks selling their stuff to the highest bidder.
Others rely on dreams to predict events. Clinical psychologists and some psychiatrists have their scientific takes on dreams, but others rely on biblical ascription to the phenomenon and are quick to interpret dreams of dreamers.
Personally, I believe dreams can present many signs but my prescription is for the dreamer to have a diary to write down their dreams after they wake up. As the days roll by, they should read what they wrote against each daily event. That way they can easily determine what their dreams seek to tell them.
I overheard the Inspector General of the Ghana Police Service lamenting the activities of these doomsday prophecies. According to Dr. Akuffo Dampare, none of these characters prophesied that he would become the IGP, but are quick to prophesy his death after his appointment. It looks like these people wait till you come into the public eye, then you become a target for their chicanery.
The actions of these frauds have made it difficult for genuine and lifesaving predictions to be accepted or believed. A friend who was contesting the position of flagbearer of his party prior to the 2008 elections consulted with me. He wanted to succeed the then president who was from his own party.
I told him what to do if he wanted to win over their delegates, else he would be lucky to get a certain number of votes. As politicians are noted, he thought he had convinced the delegates enough to carry the day. When the votes were tallied he got the exact number I said he would get.
If you read my Astrological prediction and analysis for Election 2020 on this page in the December 4 edition of this paper, you will not be surprised about what is happening in this country at this time.
I also predicted turmoil in the National Democratic Congress (NDC) because of the negative influence of Pluto that’s transiting the party’s fortunes till 2026. I don’t know if anyone in that party took note. What erupted in the NDC just a few days ago is a foretaste to cleansing it needed for a more cohesive and solid party all their members will be proud to associate with.
The NDC should brace itself for more eruptions in their ranks, but a steadfast steering of the ship is what will benefit them in the long run. If operatives of the group flail on emotions, the party is likely to self-destruct.
Now, I have people tell me they see a horoscope column in one newspaper or the other giving weekly predictions. I see nothing wrong with such weekly generalisations. The fact is there are distinct characteristics of the various signs of the zodiac. There are common traits among those under Leo just as there are for Sagittarius, for example.
But to cast a horoscope for an individual involves certain personal data. Because the constellation is always on the move, it is vital to provide your exact date of birth, place of birth and, most importantly, the exact time of birth.
Many ignorant midwives and nurses in the delivery wards choose to round-off the time of birth. Astrology records the exact time a baby utters its first cry as the time of birth. A child is delivered at exactly 13:12 hours, but the nurse decides the time of delivery to be either 13:15 or even 13:30.
Knowing the latitudinal and longitudinal positions at birth are important for accurate delianation for a correct prediction. In our parts we give the nearest big town as place of birth.
Many public office holders have a notorious habit of changing the records of their dates of birth. It sticks with them when they seek political elections. An astrologer, having been given the “official” date, uses that to predict an outcome.
At the end of the contest this politician is likely to condemn astrology, forgetting he gave the wrong data on their birth.
My twin daughters were born eight minutes apart. The eight minutes were significant in determining their paths in life. My forecasts have been proved right. Though they are strikingly identical, the only other similarity is their handwritings. One graduated in the Sciences and the other in the Arts as I did forecast.
Our life as a nation is governed by the date and time we were born as a nation, March 6, 1957. However, whatever we do as a people crystalizes to what our future will be. Our today is yesterday’s prediction. Remember we reap what we sow.
When our thought forms and actions, whether positive or negative today crystallize they create a reflecting effect on us tomorrow. We are the architects of our individual and collective national lives. What is important is to play our individual roles to serve the collective well.
Writer’s email address:
akofa45@yahoo.com
By Dr. Akofa K. Segbefia
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.
