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When war affects us
About two weeks ago I watched the harrowing tale of a 16-year-old Ukrainian on one of the international television channels. According to the teenager, two Russian soldiers chanced into their home. One of them was either drunk or high on some substance. The drunk wanted to have sex with her, though she was heavily pregnant. She was threatened with death, so the soldier had his way with her.
That, this young girl had the courage to appear on television to tell her story almost moved me to tears. She is a war-affected child for the rest of her life. Whatever justification Czar Putin has to invade Ukraine, there are clear international rules of engagement being violated by the men he sent into battle.
The situation in Ukraine, as being reported, brings to my mind the situation we faced in our sub-region three decades or so ago, especially in Liberia. In 1999 I was a participant at a conference on war-affected children at the Accra International Conference Centre, organised by the United Nations refugee agency (UNHCR), represented by Mr. Olara Otunu.
Deliberations at this conference centred on the effects of the Liberian situation on children who survived the war, but were traumatised by the things they witnessed and went through. How child-soldiers were victims themselves and what rehabilitation they needed. I had the opportunity to meet with Liberian politicians, including a one-time interim President, Dr. Amos Sawyer and Professor Togbah-NahTipoteh who stood for president on three occasions.
A friend who knew me as the Deputy Editor of The Accra Mail at the time asked that I interveiew a Liberian woman who had a rather bizarre tale to narrate. For the sake of this narrative, let me call her Ronda. By her side was a young lad whose voice sounded like just breaking out of puberty and she held a toddler by the hand. Let’s say he identified himself as Ted.
Speaking in the Americanised Liberian accent, Ronda said she was preparing a meal for her husband and son one afternoon in a remote part of Monrovia when rebel soldiers burst into their cottage demanding to search their abode for enemy soldiers. Her husband, on hearing the commotion, came out of the hut where he was taking a nap to ask what the matter was. For daring to ask, a slap from one of the rebels, numbering about a dozen, sent her husband sprawling on the ground.
The soldiers found nothing of value in the cottage, but they were not done yet. They beat up her husband and then called out to her teenage son, who was fanning the fire on which she was cooking and beckoned him over. She was ordered to strip naked, which she did out of fear, thinking they were going to gang-rape her. She was asked to lie down spread-eagled, which she did and the soldiers asked her husband to watch her own teenage son have sex with her.
Her son, Ted, could not but oblige while her husband wept like a child watching the unfolding scenario. After watching the act, the soldiers marched her husband out of the cottage, leaving her and Ted shivering from it all. A couple of 100 metres in the distance, they heard gunshots and she knew her husband was dead.
Ronda said it took them some time to get their wits about them. She and her son took a few clothes and fled into the bush, where they lived on raw cassava and its leaves, any edible fruits they knew and on riped palm fruits that were in abundance. She could not tell how long they were in the bush, but she realised later that she was pregnant, not for her late husband but for her son.
Somehow, according to her, intuition pushed her to follw the direction of the rising sun (East) and she was sure they might get to safety and help. They might have walked many days and slept wherever darkness fell and continued at sunup. Many days later, they crossed into the Ivory Coast and into a border town called Ganta where a family took them in till she gave birth to a baby girl, which was the toddler she was with.
As a journalist, I was minded not to put my emotions and sentiment into a story I was covering, but this was a chat I was having with a victim of war. While I was recording this narrative, I formed a mental picture of what was happening on that day. So, Ted’s daughter was his own sister and the little girl’s older brother was her father. How was Ronda dealing with that? Too many questions ran through my mind as I was listening.
She loved her two children to bits, she told me, because they were her only relatives left at the time. It was not Ted’s fault he sired his sister. Rather, it bonded them together, not in any sensual way, as a family. All she wanted was for her children to have education and for her to be there for them and support them. She was bitter at the loss of her husband, but there was nothing she could do about that.
Ronda was more composed narrating her ordeal than me listening to her. She was a comely young woman one could describe as an African beauty. In spite of her ordeal, she carried herself well. Later I got a Clinical Psychologist to attend to her for the duration of the conference. Ronda was a strong woman, according to the doctor. She wanted to go back to Liberia and put their lives back together. Fortunately, an NGO took her case up and got her back to her country, I was later informed.
When I was a UN Consultant to Liberia in 2005 and saw bullet marks on many buildings in the capital, Ronda and her children were on my mind for the period I stayed in the country. She might be lucky, but there were thousands whose trauma knew no bounds, whose future may have been ruined forever. I saw what happened in Rwanda.
Now it’s Ukraine. The whole country is being razed to the ground. Nothing is being spared by Czar Putin. This is like cleansing Ukraine from the map. Some snipets of information coming from Russia indicate that more than 90 per cent of Russians do not know what is happening next door except what is fed them by state media. And that the soldiers get to the war front before their commanders tell them their mission. It’s simple: orders from the Kremlin. No questions.
There will be children affected by Putin’s war on Ukraine plus more. Russia and Ukraine together produce more than half the world’s wheat demands and Russia alone supplies a huge chunk of Europe’s gas and oil. So, the war on Ukraine has a huge global dimension aside of the trauma the people of Ukraine are already dealing with.
Economies will take some time to heal but the emotional and psychological scars on the women and children of Ukraine will take far longer to heal. Not only that; returning Russian soldiers will, not be the same gain, if what we know about the aftermath of wars is anything to go by. Definitely the Rondas of Ukraine will have their tales to tell when the deal is done. This is very sad for a Twentieth Century world.
Writer’s email address:
akofa45@yahoo.com
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.
