Fruitful Living
Islamic teachings on human trafficking: A normative, legal, ethical analysis
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.
Human trafficking is not merely a crime it is a systematic violation of the divine order established by Allah. It degrades human dignity, corrupts society, and undermines justice. Addressing it, therefore, is both a religious obligation and a societal necessity.
Abstract
Human trafficking represents a severe violation of human dignity and a contemporary manifestation of slavery. This study provides a comprehensive examination of human trafficking through Islamic ethical principles, Qur’anic anthropology, Prophetic traditions, and the framework of Maqāṣid al-Sharīʿah (higher objectives of Islamic Law). It further situates these teachings within international, regional, and national legal regimes, highlighting implementation challenges and the
Strategic role of religious leadership. The study argues that Islamic law not only prohibitstrafficking but provides a holistic moral and institutional framework for its eradication.
Introduction
Human trafficking remains one of the most pervasive forms of organised transnational crime, involving the recruitment, transportation, and exploitation of vulnerable individuals through coercion and deception. It constitutes a structural violation of human dignity and freedom.
In Ghana, trafficking manifests in multiple forms, including child labour in fishing communities, domestic servitude, and cross-border exploitation. These practices undermine human capital development and perpetuate cycles of poverty.
From an Islamic perspective, trafficking contradicts the fundamental purpose of human existence—dignified servitude to Allah and moral stewardship on earth. Scholars consistently affirm that trafficking represents a modern extension of slavery and is categorically prohibited within Islamic law (Rashdi, 2024; Alkharji, 2023).
Islamic theological foundations of human dignity
Islam establishes a robust ontological framework of human dignity (karāmah). The Qur’an affirms:
• “We have honoured the children of Adam” (Qur’an 17:70)
• “We created man in the best of forms” (Qur’an 95:4)
These verses emphasise inherent human worth, autonomy, and moral responsibility. Human trafficking negates this dignity by reducing individuals to commodities.
Allah further states: “Remember˺ when your Lord said to the angels, “I am going to place a successive ˹human˺ authority on earth.” Quran 2:30.
This order of Allah establishes the doctrine of khilāfah (vicegerency) (Qur’an 2:30) positions humans as moral agents responsible for justice and compassion. Trafficking represents a direct violation of this divine trust (Ibrahim, 2023).
Also, in Quran chapter 31:20 Allah said: “Do you not see that Allah has subjected for you whatever is in the heavens and whatever is on the earth and has lavished His favours upon you, [both] apparent and hidden?”.
On the basis of this text, it is apparent that mankind is inherently entrusted with the authority of this world. Human trafficking therefore, obstructs human authority and denies him progress.
This Quranic text emphasises that mankind is a representative of Allah on earth. We should therefore accord each other honour and recognition to demonstrate our full potentials by exhibiting the true characteristics of Allah on earth such as Compassion, Caring, Forgiving. Human
Trafficking is anti-Godly and potentially kills the dream and aspirations of many people on earth.
Prophetic ethics and the sanctity of rights
The Farewell Sermon of the Prophet Muhammad (pbuh) articulates a foundational human rights framework. He (pbuh) said:
• “Your blood,
• Your wealth, and
• Your honour are sacred.”
This profound declaration establishes the inviolability of life (nafs), property (māl), and honour (‘ird), forming the ethical cornerstone of Islamic social justice. It affirms that every individual is entitled to security, dignity, and protection from harm. These principles prohibit all forms of oppression, exploitation, and injustice, regardless of context or status. Human trafficking, by its very nature, entails physical abuse, economic exploitation, and the degradation of personal dignity.
It simultaneously violates the sanctity of life through harmful conditions, undermines property rights through forced labour, and destroys honour through humiliation and abuse. Consequently, it stands in direct contradiction to Prophetic teachings and is unequivocally prohibited within Islamic ethical and legal frameworks.
By Imam Alhaji Saeed Abdulai
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
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
