ISLAM is a religion of peace, security and safety. The word “Islam” originates from the Arabic salaam, which means “peaceful,” “secure” or “safe.”
Thus, Islam abhors any action that would result in harm or destruction.
This is clear in many verses in the Quran, which is the primary reference for Muslims.
The oft-quoted verse 41 of Surah al-Rum in the Quran says: “Mischief has appeared on land and sea because of (the meed) the hands of men have earned. That (God) may give them a taste of some of their deeds: in order that they may turn back (from evil).”
As a complete way of life, Islam has provided its followers with guidelines, both specific and general, which would ensure happiness and success both in this world and the hereafter.
In this day and age, there are many problems that require prompt response from the society.
One of them is HIV/AIDS.
The injunctions of the Shariah (Islamic law) are stipulated to preserve and protect the dignity of man, steer mankind away from harm and destruction and show the way towards success in this world and the hereafter.
Hence, any discussion on harm reduction is of great interest to Muslims.
Addressing the HIV/AIDS pandemic requires a comprehensive and integrated response which emphasises preventive strategies, provision of therapeutics, care and support to the afflicted and their families, and socio-economic intervention programmes.
In this country, the main way of transmission of HIV/AIDS is through contaminated needles and syringes used by intravenous drug users (IDUs).
One way to overcome the problem of IDUs is to use methadone as a form of treatment to reduce the risk of the addicts sharing contaminated needles and syringes.
Methadone is ideal as it is an oral medication taken once a day.
Temporary measures to reduce harm, such as the usage of methadone, should be allowed.
Most IDUs are not in control of themselves when taking drugs.
Hence, they have the tendency to share things among themselves, including needles and syringes.
This would lead to a great risk of contracting the HIV virus.
In Islam, there is a legal dictum which gives the provision that “a lesser harm may be tolerated in order to eliminate a greater harm.”
This could be seen in verse 173 of Chapter 2 in the Quran which is translated thus: “If one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For God is oft-forgiving, Most Merciful.”
Therefore, a harm reduction programme for IDUs should not be ignored.
Instead, if the programme could indeed reduce the risk of HIV infection, especially among IDUs, then it should be encouraged.
While most quarters may have the perception that this harm reduction programme will encourage drug addiction, in reality it prevents the sharing of dirty needles and syringes and consequently minimises the risk of HIV infection and transmission.
The aforementioned legal dictum in Islam stresses the need to choose the lesser of two evils.
It is of greater harm for Muslims to allow more IDUs and their family members to be infected with HIV/AIDS than it is for them to allow a harm reduction programme to take place.
Another relevant legal dictum in the context of harm reduction is that “a particular harm may be tolerated in order to prevent harm to the general public.”
This means that whenever there arises a conflict between personal and public interests, harm to the former may be tolerated so as to protect the latter.
In Islam, public interest should be given priority over personal interest.
The use of methadone as a temporary measure to treat IDUs should, thus, be allowed.
This should never be viewed as condoning their behaviour.
Rather, methadone is a designer drug which should be regarded as a form of treatment for IDUs to kick their habit to uphold the general interests of the public.
Since methadone is a prescribed drug and needs the approval of a medical doctor, it is possible to gradually reduce the dosage which would lead to the eventual removal of the addiction.
This brings the hope of a better future for IDUs as they can continue living with their loved ones and remain in employment without having to go through the usual rehabilitation programmes.
It should also be remembered that thus far, no vaccine has been developed to prevent HIV infection.
Therefore, prevention of the transmission of the virus is of great importance to the individuals concerned and the general public.
Hence, any means to reduce the risk of HIV transmission must be regarded as a necessity.
Several matters must be ensured in deciding the utilisation of the methadone treatment.
Looking at the existing scenario, harm reduction becomes “a necessary evil” in mitigating the risk of HIV transmission to a larger group of people.
It is also worth noting that harm reduction programmes have been in place in a handful of Muslim countries such as Pakistan, Bangladesh and Iran.
It is clear that the programmes operated in these countries have been successful in minimising the risk of HIV/AIDS transmission.
We must understand that harm reduction is an approach that allows for something that is normally unacceptable in preventing something more harmful.