Features
Who speaks for the millions of vulnerable Ghanaians?
The founding fathers of this beautiful country called Ghana, who fought for our independence from the British colonial administration in 1957, will by now be turning in their graves and asking about what is happening to a nation which they fought with their sweat and toils to free the people from their oppressors.
Osagyefo Dr. Kwame Nkrumah of blessed memory, first President of Ghana and others who spearheaded this country and positioned it on the international arena, would be disappointed about the economic mess that this country has been plunged into by our current leaders.
Operations of Parliament
Law making is considered to be the most important function of Parliament. Under Article 93 (2) of the 1992 Constitution, the legislative power of Ghana has been vested in Parliament and exercised in accordance with the 1992 Constitution.
Nobody other than Parliament has the power to pass any measure with the force of law except by or under the authority conferred by an Act of Parliament. The legislative function of Parliament consists of passing bills and scrutinizing statutory instruments and deciding whether to annul them or allow them to take effect by the effluxion of time. Besides, Chapter 13 of the 1992 Constitution variously vests the control of public funds (power of public purse) in Parliament.
Mouthpiece of the Electorate
In effect, Parliament is therefore an important institution in the democratic practice of our country and, therefore held in high esteem by the people. Whatever emanates from Parliament is considered as an important weapon to the administration of this country.
It is therefore, a sacred institution which must be protected and safeguarded by the players of this noble institution who are the parliamentarians. They are the people representatives and, therefore represent the interests and welfare of the people in the august house.
Strictly speaking, the parliamentarians, noted as MPs, represent the views and mouthpiece of the people in their constituencies to approve and oversee the revenues and expenditures proposed by government aside any other functions.
Walkouts in Parliament
The over 30 million Ghanaian population cannot be in Parliament at the same time and that is the reason why the 1992 Constitution has prescribed a limited number of 275 parliamentarians to the house to represent their constituencies and to participate in all matters and issues relating to the welfare of their constituencies as well as matters that affect their constituents.
It therefore, presupposes that since the MPs were elected by the people to represent their interests, it will be absolutely wrong and suicidal for them to behave in such a selfish manner when it comes to parliamentary proceedings such as debates and approval of bills among other functions in the house.
Staging walkouts in the midst of parliamentary sittings, are sometimes normal practices in parliament all over the world. It indicates a way of registering a protest and that is accepted in most parliaments across the globe. However, when this is overdone in such a way to affect the lives of the people who put them there, it becomes a huge problem to contain.
Ghanaians Patience Growing Pale
This country is evolving and therefore, the majority of the people are now discerning. The poor management of the economy by people appointed by the government to see to the growth of the economy which has brought about severe hardships among the people, has indeed, served as an eye-opener to the millions of Ghanaians since they cannot make ends meet.
They have therefore, resolved that they would never sit unconcerned and allow the economy to be downgraded in the midst of the vast economic resources at our disposal. They are therefore, drumming home to their representatives in Parliament to do the needful by holding government, especially its appointees, accountable to the economic mismanagement of the country. They are demanding that the non-performing ministers whose inefficiencies have led to the downturn of the economy must be shown the exit without further delay.
General Frustration Among The People
The general frustration among the citizenry has emboldened, toughened the people and energized them to voice out their sentiments freely without fear or favour on social media platforms. They do not care about emerging consequences whatsoever.
Even the little JHS students are abreast of the current economic downturn and are complaining. The hopes of Ghanaians are shattered and the question they keep asking is, who speaks for the millions of the vulnerable in the society?” Some of our parliamentarians are turning the august house into a charade, making it to appear different from what it is supposed to be and that is most unfortunate.
Recent Drama in Parliament
The recent walkout staged by the Majority MPs when it came to the vote of censure against the Finance Minister, Ken Ofori-Atta, spoke volumes of how some of our parliamentarians are not showing any seriousness in the business of the house.
Many Ghanaians including MPs from the Majority side had hitherto, condemned the abysmal performance of the Finance Minister and had called on the President to relieve him of his post. The Majority Caucus led by its leader, Osei-Kyei Mensah Bonsu, had met the President on this particular issue who pleaded with them to allow the Finance Minister to conclude the on-going negotiations with the International Monetary Fund (IMF) after which a firm decision would be taken on the matter.
The Speaker of Parliament constituted a committee to go into the allegations levelled against the Minister, after which a report was presented to the full house which was debated upon by both the Majority and Minority caucuses.
The Finance Minister was allowed to defend himself through his lawyers at both the committee meeting and also the floor of the house. It therefore, sounded strange when the minority walked out during a secret voting on the case.
Ghanaians Feeling Short-Changed
This is where most Ghanaians are feeling that, they are being short-changed by our parliamentarians by not calling a spade a spade. On the surface, you see the MPs disagreeing when it comes to debates on issues, but when there is the need to take decision on behalf of their constituents, you find them wanting.
The Finance Minister should by now know that he has lost confidence in the majority of the people including those from his own party. The problems of this country have indeed overwhelmed him and his economic management team and, therefore he should pack his bag and baggage and leave honourably.
Exactly as the Editor of ABC News Gordon Asare-Bediako pointed out recently on social media, “this matter should not have come to this level because for 98 Members of Parliament to write and publicly declare that they don’t want you any longer as Finance Minister, he should advise himself”. According to this writer, Mr. Ofori-Atta had allowed himself to be subjected to public ridicule.
President Must Do The Needful
Once there is a clarion call by the majority of Ghanaians to the President to reshuffle his ministers, it behoves on him to listen to the voices of the people and take action as early as possible. His adamant posturing, is not in the best interest of his party, the New Patriotic Party (NPP) in the way forward to the next election.
Once Parliament has concluded its assignment on the budget, the President should take an advantage to prune down the size of government, reshuffle some of his ministers and retire his Finance Minister honourably.
The President should take an advantage of the resignation of his Trade and Industry Minister, Allan Kojo Kyerematen and the Agriculture Minister, Dr. Owusu Afriyie Akoto, who have all resigned from his government to contest for the flagbearership position of the NPP in the next general election in 2024 to reshuffle his ministers in order to introduce vibrancy in his administration.
It was Ghanaians who gave the President the mandate to govern this country and, therefore they have every right to make suggestions as to how this country should be governed. It should not be a one-man show.
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By Charles Neequaye
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.
