THE first day of this month was World AIDS Day. Throughout the month, activities will be organised to promote public awareness of AIDS and sensitivity towards those living with the disease.
The human immunodeficiency virus (HIV) continues to be a major threat to the health of millions of people worldwide. Sadly, there is little sign the disease is abating.
Although Asia is not the worst hit region, the number of Asians affected by HIV and AIDS is high.
Recognising the importance of preventing the spread of the disease and alleviating the suffering of those already afflicted by it, Malaysia has been in the forefront of the fight against AIDS in the region.
The public sector and NGOs are playing an active role in this crusade. Last month, the country was host to the largest and most important international conference on AIDS.
Although some would debate whether the conference has achieved its objectives, a majority of Malaysians are now much more informed about HIV and AIDS.
Many are beginning to help out. The media has been highlighting various issues about the disease and those affected by it.
Some would argue more could be done, but as far as improvement is concerned, the sky is the limit.
Many societies organise meetings and discussions to find solutions to the challenges posed by HIV and AIDS.
One such entity is the religious fraternity. During last month’s international AIDS conference in Kuala Lumpur, a pre-conference workshop was held to gather the views and hopes of the different faiths on ways to deal with HIV and AIDS.
None of the scriptures provide specific guidelines on how to tackle AIDS issues. After all, we have only come to know about the disease relatively recently.
However there are general principles expounded by the various teachings on health and diseases.
In Islam, debilitating diseases such as AIDS are viewed very seriously as these can gravely hinder man’s role as the servant of God the Almighty.
In essence, the coming of seemingly incurable diseases like AIDS was indicated in Islamic scripture.
The Prophet Muhammad (peace be upon him) was reported to have said that one of the five perils to affect mankind in the future would be a fatal disease that has to do with homosexuality and promiscuous sex.
It has been established that apart from the sharing of infected needles and blood transfusions, indiscriminate sexual practices are the main modes of HIV transmission.
In view of the gravity of the situation, any means to wipe out the scourge are strongly recommended, regardless of whether they are preventive, curative or palliative in nature.
Prevention is perhaps the pillar of the Islamic approach to health. This should indeed be the primary strategy adopted to minimise the risk of HIV transmission.
Compulsory HIV antigen or antibody screening, proposed for members of the high-risk groups, seems to be encouraged by Islamic scholars.
However, there are many ethical issues linked to this. Is it morally correct to simply focus on those with a high-risk of being HIV-carriers, such as drug addicts, prostitutes, transsexuals and convicts?
To avoid transfusion of contaminated blood, should donors and not the blood be tested for HIV antibodies or antigens?
Should compulsory screening be imposed on brides and bridegrooms to ensure they are free of HIV, preventing them from passing the virus to their potential spouses and later to their offspring?
These are difficult and challenging questions. They must be considered with extreme care and concern for the parties involved.
When it comes to ethics, there is a dilemma in choosing between the interests of the community and those of the individual.
Muslim scholars feel mandatory screening should be permitted as the well-being of the community takes precedence over that of the individual.
Nevertheless, Islam does not forsake the interests of the individual. The screening must ensure the protection of his six basic rights. These are his faith, mind, soul, progeny, self-esteem and property.
Thus, mandatory screening must be done with confidentiality and counselling support for those who need it. The results of these tests must be used only for their intended purpose and nothing else.
In the case of a future bride or bridegroom testing HIV-positive, if the partner does not object, the marriage should proceed.
The second method of prevention is the use of condoms. This reduces the chance of HIV transmission tremendously. Islam has no qualms about married couples using condoms.
If one or both partners are HIV-positive, the use of condoms is a must as the chance of the virus being transmitted to the baby is very high.
The problem is that some groups are saying that condoms be used in pre-marital and extra-marital sex. Islamic teachings have strong reservations about this.
Illegal sexual relationships are forbidden. No matter how hard we strive to make it safer, it is still haram. In this case, the end can never justify the means.
On one other approach to preventing HIV transmission, that is to supply drug addicts with clean needles, Muslim scholars tend to differ a bit.
The highest number of HIV carriers in this country are drug addicts. This trend is unique to Malaysia and a handful of other countries.
Elsewhere, sexual activities are the main contributors to incidences of HIV and AIDS.
Addicts normally contract the virus through the sharing of infected needles.
As the situation is grave, the supplying of clean needles to addicts can be seriously considered.
Naturally, some would argue against this but all the proponents of the idea are saying is that it should be studied further.
The question of “sex education”, or as it is sometimes referred to, “adolescent health” has come up again and again.
Islamic scholars are quite receptive to the idea. Knowledge is something Muslims have always been encouraged to seek.
For example, verse 21 of the Surah az-Zariat of the Holy Quran states God’s command unto man to study his own form to realise how insightful God is in creating him. This is also meant to enable man to look after himself better.
The issues concerning HIV and AIDS are many and look formidable indeed. In facing them, the active participation of religious authorities is undoubtedly crucial.