Fruitful Living
Conceptual framework: Human trafficking (AMP Model) Part 2
The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Fruitful Living
Hifz al-‘Aql (Protection of Intellect) (Part 2)
Islam seeks to protect the human mind because the intellect distinguishes human beings from other creatures.
Allah repeatedly commands: “Will you not then use your reason?” (Repeated throughout the Qur’an)
This objective requires:
• Quality education
• Literacy
• Critical thinking
• Professional development
• Protection from drugs and intoxicants
The growing menace of narcotics, alcohol abuse, cyber fraud, and gambling among some youth threatens the intellect and future of our communities.
Linking the Maqāṣid Shari’ah to the social issues confronting us
Everything we discuss today falls under one or more of these higher objectives:
Contemporary Issue Relevant Maqṣad
Sanitation Protection of Life
Immunization Protection of Life
HPV Vaccination Protection of Life
Child Protection Protection of Lineage
Birth Registration Protection of Lineage
NHIS Registration Protection of Life and Wealth
Ghana Card Acquisition Protection of Wealth and Rights
Passport Processing Protection of Wealth and Welfare
Education Protection of Intellect
Anti-Drug Campaigns Protection of Intellect
Family Stability Protection of Religion and Lineage
Therefore, by participating in these initiatives, Muslims are not merely complying with government policies; they are fulfilling the higher objectives of the Shari’ah and serving the interests of humanity.
The Muslim who protects life, preserves intellect, safeguards family, secures wealth and strengthens religion is actively implementing Islam in its most comprehensive form.
May Allah enable us to uphold the Maqāṣid al-Sharī’ah in our personal lives, our families, our communities and our nation.
Equipping the Muslim Ummah to Address Contemporary Social Issues – The Practical Approach.
We begin by remembering Allah’s guidance: “Whoever saves a life, it is as if he had saved all of humanity”. This high value on preserving life underscores our duty to promote health and welfare in the community. The Prophet Mohammad (pbuh) also said, “The best of people are those who are most beneficial to others.” As Jum‘ah Imams and community leaders, we must therefore guide our Ummah in practical social matters, not only spiritual ones. Today at 1BN Michel Camp, Tema, we focus on concrete steps—rooted in Islam and Ghana’s laws—that protect our families and strengthen society.
Health and Sanitation
Islam places great emphasis on cleanliness and public health. The Prophet Mohammad (pbuh) said, “Cleanliness is half of faith”, showing that personal and environmental hygiene is part of our
Iman. This means keeping homes, mosques and streets clean to prevent disease. Ghana’s Public Health Act (2012, Act 851) likewise mandates sanitation and disease control. For example, the Act
provides for proper waste disposal, clean water and safe food (Part V on Environmental Sanitation). By fulfilling both the religious injunction and the law, we protect our children and neighbors from illnesses like cholera or typhoid. Good sanitation enables children to attend school and parents to work, improving everyone’s livelihood. In Islam, taking care of one’s health is a trust; we should “tie our camel and then trust in Allah” by taking practical steps (clean water,
vaccinations) while relying on Allah’s help.
Child Protection and Immunization
Islam condemns harming children in any way. Allah warns us: “Do not kill your children for fear of poverty… We provide for them and for you”. This verse forbids infanticide and emphasizes
Allah’s provision. The Children’s Act 1998 (Act 560) in Ghana similarly enshrines a child’s rights – for example, the right to a name and nationality, and to education and well-being. As Muslims,
we must care for orphans and vulnerable children. The Prophet Mohammad (pbuh) promised: “Iand the one who looks after an orphan will be like this in Paradise,” indicating great reward.
Practical protection includes immunizing children against preventable diseases. Ghana’s health authorities run national immunization programs (e.g. for polio, measles). Seeking vaccinations is in line with Islamic principles: preserving life and preventing harm. It is not in conflict with tawakkul (trust in Allah); rather, it is “tying the camel.” By vaccinating our children, we save lives – a deed Allah equates to saving all humanity. This also reduces medical costs and keeps families healthy, contributing to socio-economic stability. Imams should encourage parents to register their children at the clinic for the free vaccines the government provides.
Human Papillomavirus (HPV) Awareness
What is Human Papillomavirus (HPV)?
Human Papillomavirus (HPV) is a group of more than 200 related viruses that infect the skin and mucous membranes of humans. It is one of the most common viral infections worldwide and is primarily transmitted through intimate skin-to-skin contact, including sexual contact.
According to the World Health Organization, most HPV infections do not cause symptoms and resolve on their own. However, some types of HPV can persist in the body and lead to serious
diseases, including cervical cancer, anal cancer, penile cancer, vulvar cancer, vaginal cancer, and certain cancers of the throat and mouth.
What Causes HPV?
HPV is caused by infection with the Human Papillomavirus. The virus spreads mainly through:
1. Sexual contact (vaginal, anal, or oral sex).
2. Close skin-to-skin genital contact with an infected person.
3. In rare cases, mother-to-child transmission during childbirth.
It is important to note that a person can carry and transmit HPV even when they have no visible symptoms.
Cervical cancer is a serious health challenge in Ghana. Recently, Ghana launched a nationwide HPV vaccination campaign for girls aged 9–14 (free of charge) to prevent cervical cancer. Islam
teaches us to remove harm and seek cures. The Prophet Mohammad (pbuh) said “There is no disease Allah has created, except that He also has created its treatment” (Sunan Abu Dawud). By raising awareness and accepting the HPV vaccine, we protect the lives and futures of our daughters. Cervical cancer kills over 1,800 women yearly in Ghana. Preventing this harm honors the Islamic ethos of “la darar wa la dirar” – no harming oneself or others. Imams can explain that
safeguarding girls’ health allows them to learn, work and contribute to society, fulfilling Allah’s encouragement to care for the vulnerable.
National Health Insurance (NHIS) Registration
Ghana’s National Health Insurance Scheme (NHIS) provides affordable healthcare. By law (Act 852, 2012), every Ghanaian resident must belong to the NHIS by registering. Once registered, a
family gains access to a wide range of medical services. From an Islamic perspective, having health coverage is part of fulfilling one’s social responsibility: the Prophet Mohammad (pbuh) taught that
one who provides for a sick or needy person is like one who worships in solitude (in reward). An Imam might cite the hadith “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter” (Muslim).
Encouraging congregants to obtain NHIS cards ensures children can get vaccines and families can afford clinic visits, fulfilling the Quranic ideal of community care. Imams can organize special
registration drives after Jumu‘ah, so the poor and elderly receive help signing up, noting that Act 852 even allows community agents to assist citizens.
Author: Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, GPC Certified Counsellor and Governance Expert
Fruitful Living
The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges
In the Name of Allah, The Most Gracious, The Most Merciful
All praise is due to Allah, the Lord of all worlds. We send peace and blessings upon the noble Prophet Muhammad (pbuh), his family, his companions, and all those who stand for justice until the Day of Judgment.
Introduction
We live in an era of rapid social transformation. Technological advancement, urbanization, changing family structures, health crises, unemployment, moral decadence, drug abuse, cybercrime, and weakening social bonds have created enormous challenges for Muslim communities across the world. The Muslim Ummah in Ghana is not immune to these realities.
Islam is not merely a religion of rituals. Islam provides guidance for every aspect of life— spiritual, social, economic, educational, political and health-related.
Allah said in the holy Quran “We have neglected nothing in the Book.” (Qur’an 6:38).
Before discussing the practical challenges facing our communities today, it is important to understand that Islamic law was revealed to achieve specific objectives known as Maqāṣid al-Sharī’ah (The Higher Objectives of Islamic Law).
The great scholar, Imam Abu Ishaq al-Shatibi, explained that all Islamic laws aim at securing benefit (Maslahah) and preventing harm (Mafsadah).
The scholars have summarized these objectives into five fundamental necessities known as:
Hifz ad-Din (Protection of Religion)
Islam seeks to preserve faith, worship, Islamic identity and moral values.
Allah said, “And I did not create the jinn and mankind except that they should worship Me.”
(Qur’an 51:56)
Therefore, strengthening Islamic education, supporting the mosque, preserving family values, and protecting the next generation from immoral influences are all means of preserving the Islamic religion identity.
Today, social media abuse, drug addiction, pornography, cybercrime, and moral decay threaten the faith of many Muslim youth. The Muslim Ummah must equip itself with sound Islamic knowledge to preserve its religious identity.
Hifz an-Nafs (Protection of Life)
One of the greatest objectives of Islam is the preservation of human life.”And do not kill yourselves. Indeed, Allah is Most Merciful to you.” (Qur’an 4:29)
This objective forms the basis for:
• Public health programmes
• Vaccination campaigns
• NHIS registration
• Hospital care
• Disease prevention
• Environmental sanitation
• Road safety
• Maternal and child healthcare
Every effort to save lives is an act of worship.
“Whoever saves a life, it is as though he has saved all mankind.” (Qur’an 5:32)
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