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Waakye Girl – Part 2
It was another Friday night at the Executive Tavern, where a young group of graduates and businessmen who had started climbing the corporate and business ladder gather to make contacts, drink beer, link up with girls and mostly, show off.
After three weeks on tour in the regions with the Inspection Team of the bank’s Accounts Department, Aperkeh had joined his three friends – Kwabena, Edusei and Charles, had just met as they did every Friday.
‘So folks, how have things been? Any interesting office news, and any new girls?’ ‘On my part, nothing new,’ Charles said. ‘I’m still eyeing that girl at Procurement, but she’s not showing any interest. She gives only short replies to my questions, and hardly smiles back.
I will give her another two weeks, then I will forget her. She’s really sexy but she could also be very boring’.
‘She’s boring because you can’t get her? Why don’t you look at your approach, your style? Maybe she finds you boring so far? Do a little investigation, find out what her interests are. Talk to one of her close friends. You will get one or two useful tips’.
‘My brother, as for me, I don’t have time for CIA work o. If the girl is boring, I will just move on and try my luck elsewhere. There’s another girl in the same department. I will start looking her way. If this one doesn’t improve I will simply move over’.
‘I’m with you, bro’, Kwabena said. ‘Life is too short. At this stage in our lives we should be looking at the market, trying a few potentials and eventually making a selection. No need to waste time on one boring girl’.
‘Hey, Aperkeh’, Edusei started, how is Waakye Girl? What’s the plan?’
‘No change in plan. She’s still there. I will keep her for as long as I find it convenient, then I will drop her. I think I was a little hasty in moving her into my place. She’s certainly good-looking, and very helpful.
My parents kept asking me to bring her in because she’s from our town and all that, even if I was not going to marry her immediately, and her parents did not object when she started spending time with me. But I should not have moved her in.
She knows now that I have no plans of marrying her. In only a matter of time she will find her way out.’
‘But Aperkeh, shouldn’t you be a little careful there? She’s a beautiful girl, and she’s virtually living with you as your wife, cooking for you, keeping the house clean and doing all that a wife does? Would it be so easy pushing her out, especially when you are from the same town and your parents know each other? And what if she gets pregnant?’
‘I have thought about all that. But I’ve made my decision. I won’t marry her. The earlier she sees the light and moves on, the better for her. I won’t waste much sleep on this. Her parents and my parents will not be pleased, but what can they do? Listen, I have already located another curvy, elegant, pretty girl.
I gave her a lift just before I went on inspection. You guys will meet her in a few days. So forget Waakye Girl. Her time has passed’.
‘I think it’s okay if you decide to leave her and move on’, Charles said, ‘but don’t keep things hanging for too long. Some parents can make things difficult if they believe you have used their daughter and dumped her, especially in this case where the girl is not a street girl, as you yourself have said. Leave her and be done with her.
She and her parents will not like it but they will get over it. And don’t forget, a fine girl like that will get another guy chasing her in no time’.
‘Where will she get a handsome graduate with a great future like me? Somebody will certainly grab her and give her four kids in four years, but she won’t get very far. Look, why don’t we change the subject? I’m not really comfortable with this’
It was Monday morning.
David stopped the car and walked to buy waakye for himself and three others at the office. Stella served him and moved towards his car.
‘Good to see you again, Stella. I hope your weekend was okay’. ‘Well … I will call you when we close from here. How was your weekend?’
‘My weekend was fine. I will be expecting your call.’
‘Hi David. Sorry if I keep bothering you with my issues, but I appreciate the sympathy you have shown. The weekend was not great, at all. A girl came to the house to ask for my, er boyfriend, and when I asked her why she wanted to see him she said it was not my business, so I said I would not allow her to see him.
Eventually, he heard us exchanging words, so he came over and went to the entrance to speak to her, and I saw him giving her some money.
I had made up my mind to ask him why a girl should come to the house to ask for him, and also why he gave her money. But to my surprise he issued a stern warning that he’s not married to me, and I have no right to prevent him from seeing anyone. So I asked him what he thought of me, and what role he thought I was playing, living with him, and he replied that if I had any intelligence I would not ask him such a silly question. I have never felt so humiliated in my life. I have just given myself away to a man who has absolutely no respect for me.’
‘Stella, listen to me. You have done absolutely no wrong. Given the attention he was giving you, and the encouragement and even pressure from your parents, any young girl would have made that decision.
He’s from the same town, he’s a graduate, and he said all the right things. Fortunately, there’s more than enough time to change things round.
Don’t engage in any more confrontations with him. As soon as possible, if possible today, go and tell your parents what is happening.
Let them know the situation, and state emphatically that it is clear the guy has no plans for you, and wants you out, so you are moving out. If they insist on your staying, tell them you will go and rent a place to live in.’
‘Thank you David. Thank you very much. I will do that, today. I hope I can continue to call you.’
Of course you can. In fact, we can meet sometimes, even though I won’t advise it until this problem is solved. But I’m sure all will be well very soon.
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.
