Academy of Education Journal

Vol. 15, No. 2, November 2024, Page: 1699-1707

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

1699

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

Sayla Ar Rahmah Hafiidzah Harahap

respect the dignity of every person. In the Islamic view, human trafficking is also referred to as

Modern Slavery which must be fought. As Islam teaches that every human being has rights that

must be respected. Human rights are greatly violated by treating humans as goods that can be

bought and sold (Wahid, Suarni, and Fitri 2022). In the Islamic world, slavery is a very close

issue and a crucial problem, therefore it really needs to be discussed. Humans were created by

Allah to be glorified, not to be enslaved or traded, nor to be exploited. And a person's self-

esteem must be good and should not be equated with animals (Ramadhani 2022).

Contemporary slavery practices are contrary to the teachings of the Qur'an. Therefore, we need

to deepen our understanding of the true values of humanity in Islam.

Slavery practices have been an integral part of human civilization since ancient

Mesopotamia, even before Christ. Great civilizations such as Ancient Greece, Ancient Rome,

1700

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

controlled by pimps, are modern forms of slavery. This crime involves recruiting, transporting,

and harboring individuals with the aim of exploiting them for economic gain.

The Quran uses several words to refer to slavery, such as 'abd, raqabah, riqab, and maa

malakat aimaanukumum. Each pronunciation in the Koran is called in a different way,

including; 'abd is mentioned 275 times, the plural riqab of the word raqabah is mentioned 3

times, and the word maa malakat aimaanukum is mentioned 15 times. Islamic law highly

upholds human dignity, as in sharia law which shows strict and selective values of respect for

humans in punishing anyone who violates human rights rules (Basri 2021).

















































Meaning: "Indeed, We have glorified the descendants of Adam and given them the

International Organization for Migration (IOM) found that there were 1,022 cases of human

trafficking in Indonesia. Of that number, 88.6% of the victims were women, 52% were

exploited as domestic workers, and 17.1% were forced to become sex workers. Cases of

violence and exploitation experienced by Indonesian Female Migrant Workers (TKW) in

countries such as Saudi Arabia, Malaysia, and Singapore are clear examples of modern slavery.

The inhumane treatment they receive from their employers reflects serious human rights

violations.

From another perspective, there are two Muslim figures who have significant thoughts on

the problem of modern slavery or human trafficking that occurs, namely Buya Hamka and

Quraish Shihab. Buya Hamka, as a scholar, scholar, and writer, has poured out his thoughts on

times, Human Trafficking is defined as human slavery that involves taking over the power of

individuals or groups of society that include them in a cycle of life that worsens social,

economic, and political conditions (Aliyati 2020). The word "slave" in the Qur'an has two

meanings: first, for devotion and worship, and second for unfair human exploitation (Ahmad

Juraidi and Marzuki 2023). Based on the above background, this study aims to analyze, analyze

and compare the thoughts of Buya Hamka and Quraish Shihab in answering the problem of

Human Trafficking as Modern Slavery in Indonesia. It is hoped that this study can produce a

1701

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

deeper understanding regarding the policies of the two figures in responding to Modern Slavery

and provide solutions to the community to avoid Modern Slavery which is currently rampant.

The research method applied in this journal is a qualitative method using literature study

(library research) as its approach. The library research method is a research method that uses

secondary data references, namely using data and information from journals, libraries,

magazines, books, scientific papers, theses, ebooks, and others that have previously completed

reviewing the literature, which took and compared the interpretations of the interpreters from

their works in the form of books and readings related to the topic of this research. In addition,

In the Qur'an, there are several terms related to the meaning of slave or slavery, such as

'abd, raqabah, mâ malakat aimân (mamlûk), fata, and amah. The word 'abd comes from the root

word 'abada-ya'budu, which means to worship, worship, or serve. In this context, the word 'abd

has two meanings: first, servant or servant, namely all creatures before Allah SWT; second,

slave, namely an individual who is owned by another individual. Meanwhile, the word raqabah

comes from the root word raqaba-yarqubu, which means to guard or supervise, so that a person

who guards and serves his master is called raqabah. The word malaka-yamliku, which means to

own, is the origin of the expression mâ malakat aimân, and mamlûk refers to a person who is

owned, so this term also contains the meaning of slave. In addition, the word fata, which means

young man or young woman, is also used to refer to slaves (Ahmad Juraidi and Marzuki 2023).

Human Trafficking has several categories that are the main forms of human trafficking,

including First, Sexual Exploitation for the purpose of prostitution, pornography, or other

forms of sexual coercion. Second, Forced Labor which involves the transfer of individuals to

work in very poor conditions without proper rights with the threat of violence or punishment.

Third, Slavery and Slavery-like Practices, this is a person forced to work without proper

compensation like a slave. Fourth, Child Exploitation which includes child trafficking for the

purpose of employment, child prostitution, and also the use of children in criminal acts. Fifth,

Organ Trade, namely the treatment of transferring and exploiting individuals by taking organs

1702

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

illegally (Aisyah et al. 2020) . If someone experiences all of these treatments, then he can be

sure to be a victim of human trafficking.

Islam teaches us about ethical principles related to humanity, including First, Justice

(al'adl) which is the main foundation in every aspect of life. In Islamic teachings, everyone

must be treated fairly, regardless of differences in social status, race, or belief, as explained in

the Qur'an and Hadith. Second, Compassion (Rahmah) Islam emphasizes the need to treat

others with freedom, empathy, and attention as exemplified by the Prophet Muhammad. Third,

Life (hayat) Islam teaches that every life has value and the right to be respected and protected.

of slave trading was part of the social system that was common in society. However, Islam

came with principles that aimed to improve and reduce these practices (Basri 2021) . The









Although slavery at that time was not completely abolished in practice, Islam encouraged

a better humanitarian attitude and introduced various ways to free slaves. In addition, Islam

provided space for the abolition of slavery by providing incentives for owners to free slaves

and protect them from exploitation (Ramadhani 2022). Meanwhile, in the modern era, slavery

takes the form of exploitation of migrant workers, sexual slavery, and forced labor. Victims of

slavery are vulnerable groups such as women, children, and migrants, exploited by criminal

networks, businesses, and even unscrupulous governments. In the modern era, victims of

slavery are often forced to work in inhumane conditions, under the threat of violence, and

without decent wages. In this historical context, the Islamic view of human trafficking is more

focused on improving the treatment of slaves and reducing the practice rather than its total

side, because many factors are interrelated and cannot be ignored, so that this problem becomes

systematic and structured. One of them is poverty. In Indonesia, structural poverty can be

understood as a systematic effort to deprive humans or groups of people of their capabilities

(capability deprivation), which causes them to be trapped in a cycle of life that impoverishes, is

marginalized socially, economically, and politically. Poverty can trigger various actions and

behaviors in society, such as efforts to find income, from halal work to all means to get money.

Coupled with the development of the era and globalization, other factors have emerged such as

consumerism culture, which encourages some people to justify all means to meet their living

1703

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

needs. The second factor is education, which causes high rates of violence against children and

women. Many people are cut off from formal education or are not even familiar with it, so they

lack skills and become marginalized groups. The third factor is lifestyle, while the fourth factor

is the culture of *filial piety*, which emphasizes the obligation of children to be devoted to

their parents. Many children are sold by their parents for money, and the children have no

choice but to follow their parents' wishes (Aliyati 2020).

The discussion of Slavery in the Qur'an always leads to the abolition of slavery, and it is

explained that there are three main steps that can be taken to slow the development of slavery

Any action that is considered a form of slavery must be punished strictly, whether it is carried

out by individuals, groups, or countries.

this teaching, slaves in Islam are no longer significantly different from free people. This makes

them not feel insulted by their status or past as slaves.

Third, "freeing" the "slaves" step by step. This is the main principle and ultimate goal of

the Qur'an in freeing slaves. The goal is to help slaves or those who have their necks tied to

escape from the trap of unfreedom. Because it cannot be done instantly and directly, its

implementation requires a long time, approach, and technique. One of the manhaj for this is the

use of zakat (Ahmad Juraidi and Marzuki 2023). By looking at the positive impacts of the

actions taught by the Qur'an, we can understand why the Qur'an does not abolish slavery

directly. The steps taken by the Qur'an have been proven to minimize the risks to a minimum.

The Views of Al-Azhar and Al-Misbah Interpretations on Human Trafficking

several verses of the Quran that emphasize basic rights and protection of individual freedom.

Buya Hamka refers to the word of Allah in Surah Al-Balad verse 13 as one of the arguments:





 















"(namely) releasing slavery (slaves)"

In the Al-Azhar interpretation, Buya Hamka said that Surah Al-Balad verse 13 talks

about "the climbing path" and relates it to the problem of slavery and oppression. He said that

this verse encourages humanity to fight against slavery and all other forms of injustice,

including slavery. Buya Hamka also reminded that many people were oppressed in history, and

1704

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

as believers, we are obliged to fight injustice. He emphasized the values of humanity and

justice, encouraging people to actively participate in building a society that is free from slavery

and persecution (Hamka 2020).

In addition, Buya Hamka linked his opinion to the Islamic principle that rejects

exploitation and slavery. In Tafsir Al-Azhar, Hamka emphasized that human oppression is a

very terrible type of oppression because it involves taking over basic human rights and their

freedom, which is clearly contrary to the Islamic principle of justice and protection of human

rights. Therefore, Buya Hamka stated that human oppression is a serious violation of the moral

"Tafsir Al-Misbah", M. Quraish Shihab provides a clear perspective on human rights

violations. He argues that human trafficking, also known as human trafficking, is a type of

In addition, Shihab emphasized that human trafficking violates justice and the principles

of humanity. He stated that Human trafficking is a violation of human rights and involves

sexual exploitation, forced labor without wages, and the taking of life for organ harvesting

(Shihab 2003). Therefore, Shihab interpreted that the Qur'an prohibits all forms of slavery and

human exploitation, including those that occur in modern times, such as human trafficking.

Shihab also emphasized the importance of maqasidi values in dealing with human trafficking in

this context. Values such as justice, humanity, equality, freedom and responsibility must be

prioritized in dealing with human trafficking cases. In addition, maqasidi aspects such as

preserving religion, soul, mind, property, and descendants are also important in preventing and

overcoming human trafficking. Therefore, Shihab offers a comprehensive perspective based on

Sunnah of the Prophet Muhammad violate every form of human exploitation, whether it is

physical, mental or economic slavery. In Surah An-Nisa verse 29, Allah does not allow human

beings to seize other people's property in wrong ways, such as trading with other people.

According to Tafsir Al-Munir, acts such as human trafficking are completely contrary to

Islamic teachings, because Islam teaches the values of brotherhood, justice and freedom. As a

result, human trafficking must be stopped because it degrades human dignity and violates

human rights guaranteed by Islamic law. (Prof. Dr. Wahbah Az Zuhaili 2013).

1705

Sayla Ar Rahmah Hafiidzah Harahap et.al (Human Trafficking In The ...)

Munir on the Problem of Human Trafficking

Tafsir Al-Azhar by Buya Hamka, Al-Misbah by M. Quraish Shihab, and Al-Munir by

Prof. Dr. Wahbah az-Zuhaili have the same view on human trafficking, namely strongly

opposing all forms of human exploitation. These three interpretations agree that human

trafficking violates the principles of justice, dignity, and humanity taught in Islam. All refer to

verses of the Qur'an that emphasize the importance of protecting human rights and the

importance of social justice. However, there are differences in the approach of each

with a more scientific style. Meanwhile, Al-Munir uses a stronger Islamic legal approach,

emphasizing the application of sharia to take firm action against human trafficking. In terms of