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Human trafficking as a violation of maqāṣid al-sharīʿah (final)

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Human trafficking represents a systematic negation of all five objectives, thereby constituting one of the gravest violations within Islamic ethical and legal thought.

1. Preservation of Religion (Dīn)

Trafficked persons are often deprived of the freedom and environment necessary to observe religious obligations. In many cases, coercion and confinement prevent prayer, moral agency, and spiritual development. This undermines the fundamental Islamic principle of freedom of belief and worship.

2. Preservation of life (Nafs)

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Victims are exposed to dangerous working conditions, physical abuse, malnutrition, and neglect. Such conditions threaten survival and violate the sanctity of life, which Islam places at the highest level of protection.

3. Preservation of intellect (‘Aql)

Psychological trauma, manipulation, and sustained abuse impair mental health and cognitive autonomy. Islam emphasises the protection of intellect as a basis for moral responsibility; trafficking erodes this capacity.

4. Preservation of lineage (Nasl)

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Trafficking disrupts family systems, separates children from parents, and in cases of sexual exploitation, leads to violations of reproductive dignity and family integrity. This directly contravenes Islamic protections of family structure and social continuity.

5. Preservation of wealth (Māl)

Victims are denied fair compensation and are subjected to forced labour and economic exploitation. This violates the Islamic principle of lawful earnings and property rights.

Maqāṣid al-Sharīʿah as a Framework to Combat Human Trafficking

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Beyond identifying violations, Maqāṣid al-Sharīʿah offers a proactive framework for intervention and reform:

Policy formulation: Laws and policies can be evaluated and strengthened based on their ability to protect the five essentials, ensuring alignment with both Islamic and universal human rights standards.

Preventive strategies: Emphasising protection of lineage and wealth encourages investment in education, family stability, and economic empowerment key factors in reducing vulnerability to trafficking.

Victim-centred approaches: The preservation of life and dignity mandates rehabilitation, psychological care, and reintegration of survivors.

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Ethical accountability: The framework reinforces moral responsibility, ensuring that individuals and institutions are held accountable for actions that cause harm.

Community mobilisation: By framing anti-trafficking efforts within Maqāṣid, religious leaders can mobilise communities around a shared ethical vision rooted in justice and compassion.

Maqāṣid al-Sharīʿah Analysis

Human trafficking is not merely a legal or social issue but a comprehensive ethical violation that undermines the very objectives of Islamic law. Its direct contradiction of all five Maqāṣid renders it unequivocally prohibited (ḥarām). Conversely, the Maqāṣid framework provides a powerful tool for addressing the menace holistically through prevention, protection, and justice thereby, transforming Islamic teachings into actionable strategies for social reform (Nurhayati & Nasution, 2022).

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Maqāṣid al-Sharīʿah Strategic Approach and Framework for Action Using the 4Ps

Applying the Maqāṣid al-Sharīʿah as a strategic framework, the fight against human trafficking can be operationalised through the globally recognised 4Ps approach Prevention, Protection, Partnership, and Prosecution while grounding each dimension in Islamic ethical imperatives.

Prevention: Rooted in the preservation of intellect (‘aql) and lineage (nasl), prevention requires sustained public awareness campaigns, mosque-based education, and community sensitisation. Religious leaders can play a central role in educating families about the deceptive tactics of traffickers, promoting ethical livelihoods, and strengthening moral consciousness to reduce vulnerability.

Protection: Anchored in the preservation of life (nafs) and dignity, this involves comprehensive rehabilitation, psychosocial support, and reintegration of victims. Islamic teachings on mercy (raḥmah) demand that survivors are treated with compassion and restored to dignified living conditions.

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Partnership: Reflecting the collective responsibility embedded in Islamic social ethics, collaboration between religious institutions, government agencies, NGOs, and international bodies such as the International Justice Mission (IJM), The Light Foundation (TLF) is essential. Such partnerships enhance resource mobilisation and ensure a coordinated response to trafficking.

Prosecution: Grounded in justice (‘adl), this requires strengthening legal enforcement mechanisms to hold perpetrators accountable. Islamic law emphasises deterrence and accountability, reinforcing the need for effective investigation and judicial processes.

Conclusion

Human trafficking constitutes a multidimensional violation of human dignity, legal order, and divine ethical principles. It undermines the foundational objectives of Islamic law and erodes the moral fabric of society. Islamic teachings, particularly through the framework of Maqāṣid al-Sharīʿah, provide a holistic and value-driven approach to addressing this menace one that integrates justice, compassion, and accountability.

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However, the effectiveness of this framework depends on synergistic implementation. Legal systems must be strengthened, religious leadership must be actively engaged, and communities must be empowered to resist and report exploitation. Only through this integrated approach can the gap between normative ideals and social realities be bridged, ultimately leading to the prevention and eradication of human trafficking.

By • Imam Alhaji Saeed Abdulai, the Author

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Fruitful Living

Hifz al-‘Aql (Protection of Intellect)  (Part 2)

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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

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• Literacy

• Critical thinking

• Professional development

• Protection from drugs and intoxicants

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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

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Sanitation                                      Protection of Life

Immunization                              Protection of Life

HPV Vaccination                         Protection of Life

Child Protection                           Protection of Lineage

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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

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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.

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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.

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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,

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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,

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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)?

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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?

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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.

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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.

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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).

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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

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The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges

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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.

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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).

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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.”

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(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)

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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

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• NHIS registration

• Hospital care

• Disease prevention

• Environmental sanitation

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• 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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