HIV and AIDS IN ISLAM 2.doc (original) (raw)
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Islam is perceived as a way of life. Evaluate how the principle practices can help to combat the HIV and AIDs pandemic today. The aim of this paper is to evaluate how principle and practices of Islamic way of life can help to combat the HIV AIDs pandemic today. The paper shall demonstrate how the tradition (the sunnah) of the Prophet Muhammad was regarded as one of the principal Quranic practices among the pre-Islam Arabs and how it became relevant in assisting all spheres of the human life. Further, the paper will emphasize on the 5 pillars principally the duty of zakat (purification or almsgiving) as the most important practice that draws the paper to conclude that it is the case that Muslim practices can help to combat the HIV and AIDs. (Parrinder, World Religions from Ancient History to the present, 1971) take on to account that with the death of Mohammed the Muslims lost the living source of guidance that had been so important in the prophet's lifetime. The great conquests brought them into close contact with cultures more sophisticated than their own, and confronted them with all the bewildering responsibilities of governing a vast territory. Although the Koran contains a wide variety of rules to regulate specific areas of life, such as a small book could not possibly give definitive guidance for all the new situations which the community now faced (481). (Parrinder, World Religions from Ancient History to the present, 1971) Muslims quickly found it necessary to complement the Koran with other authorities in order to answer the questions before them. The most important of these complementary authorities became the sunnah of the Prophet. (482). (Parrinder, World Religions from Ancient History to the present, 1971) In turning to the sunnah, or established practice, of the prophet the early Arab Muslims were showing themselves true to a principle which had been honored by their forefathers for centuries. Arabs had always held the customs of the past in highest respect and to the extent that they recognized any standards for human behavior and morality these were drawn from the examples of men of former times and from the established custom of the tribal group (482). The coming of Islam did not necessitate rejecting the principle of traditional authority. Its effect was rather to relocate the source of tradition. For the Muslims, as for earlier Arabs, the deeds of great men of the past and a time-honored mode of conduct continued to be normative (482). In place of Arab heroes and tribal customs, however, the Muslims began to recount tales of the prophet and his companions, and to take the way of life of this earliest Muslim community as their model. In due course, the reliance upon tradition became recognized as a formal principle. The resort to traditional authority was not without problems. It is obvious that has Muslims always acted or believed strictly as others before them, there could have been no movement or development in the life of the community at all (482). In fact, the development was rapid in the first two Islamic centuries, and it involved adaptation to circumstances that would have been inconceivable to the Arabs of the prophet's time. There, had, therefore, to be some way of enlarging the scope and relevance of tradition. When Muslims looked for precedents and failed to find what was needed, Group (7) 1
2015
Islam is the world’s fastest growing faith but it is one of the least well understood. It traces its heritage from ancient Semitic sources through Judaism and Christianity, and is therefore part of the Abrahamic monotheistic tradition. Muslims believe that Muhammad was the last prophet in a line which includes Jesus, Moses and the other Judaic prophets whose exploits are recorded in the Torah and Bible. His message is therefore not essentially different to that of earlier prophets but a reminder of the original Abrahamic message corrupted over time by the practitioners of Judaism and Christianity. Muhammad received God’s message in a series of revelations in the early 7th century AD. These revelations in rhyming Arabic prose are gathered together in the Qur’an in order of length rather than the order that they were received. They include historical, legal, didactic and eschatological material which forms the basis for Islamic law and ritual practice. The relationship between prophet...
HIV, AIDS & ISLAM - Reflections Based on Compassion, Responsibility & Islam
This publication is really the product of both the work of Positive Muslims and the ideas that led to its formation. While it challenges some of our traditional thinking on many things, it does not do so because we are keen ‘to stir things’. We have been deeply moved by the prevalence of this disease among Muslims and others. It is the urgency of this pandemic and the hurt felt by those who are stigmatized by it that force us to raise sometimes uncomfortable issues. This is the first publication in a series of three produced by Positive Muslims. The other two are a manual on running workshops for Muslims on HIV&AIDS and Islam (Also available of Academia.edu), and a more scholarly collection of Academic Articles theological challenges that this pandemic presents to Muslims and to Islamic thinking.
Handbook of Contemporary Islam and Muslim Lives, 2018
Today there are over one and a half billion Muslims worldwide, making it, after Christianity, the second largest religion on the planet. The story of how a world view developed by desert nomads on the Arabian Peninsula in the sixth century CE went on to become such a major international religion is a complicated story. The present chapter seeks to tell this story with an eye to understanding the great diversity that today exists in the Muslim world. This diversity is the direct result of Muhammad’s original message as subsequently developed and expanded by later generations in response to various social, legal, religious, intellectual, and cultural needs. As Islam spread into new areas, the combination of received or inherited religious teachings and the various cultural expressions found in those areas created new and diverse Islamic expressions. While not wanting to draw a strict separation between Islam, the religion, and the cultures in which it may be found, it is important to acknowledge that, wishes of some conservative groups to the contrary, there is no one way to understand Islam or even fixed normativity. If this is true even today, it was even more the case in the early period as the immediate generations following Muhammad struggled to understand and codify his teachings. There existed – and continue to exist – many types of Muslim groups and communities, all of whom have constructed identities for themselves based on their particular understanding of the tradition. All of these diverse identities, however, legitimate and authenticate themselves based on their self-proclaimed ability to channel what their followers believe to be the originary message of the Prophet Muhammad. Because of this, any attempt to understand Islam must involve an appreciation of both its religious teachings and an awareness of its diverse cultural forms. Islam today exists not just on the Arabian Peninsula but in Africa, South Asia, Europe, the Americas, and beyond. How Islam arrived in all these diverse places is a historical question, whereas how Islam is understood and practices in these diverse locales is primarily a cultural one.
The Islamic Approach in Mitigating Hiv Aids
International Journal of Public Health and Clinical Sciences, 2014
In response to the devastating impact of HIV AIDS, Islamic approach to mitigate the epidemic is explored based on evidences acquired from Al-Qura"n and Sunnah (Prophet"s hadith, PBUH). These evidences cover the aspect of prevention, treatment, counseling, care and support, which are fundamentally required for alleviating the spread of HIV AIDS infection and its dreadful sequences on people infected and affected with HIV AIDS.
Islam is a monotheistic religion. Its adherents are called Muslims, and they make up approximately a quarter of the world's population. Muslims consider Islam the successor of earlier Abrahamic faiths such as Judaism and Christianity, and share their primordial assumptions, including their creation myth, where Adam and Eve are central gures. Islam also involves belief in an afterlife, a Heaven, and a Hell. Therefore, in a general sense, Islam too starts itself with the rst man and woman. In a narrow sense, however, Islam started in 610, when, according to Muslims, the archangel Gabriel revealed the rst verses of the Quran to Muhammad in Cave Hira, which is located on a mountain outside the city of Mecca in the Arabian peninsula. A 40-year-old merchant at the time, Muhammad used to spend extended periods of time in isolation in that cave, meditating and contemplating. These revelations continued for a little over two decades, or until shortly before Muhammad's death in 632, and they constitute the Quran, the holy book of Islam, which Muslims consider the verbatim word of Allah, which is "The God" in Arabic. The Quran is the supreme authoritative text of Islam. It mentions, among other things, biblical accounts, including but not limited to those involving Moses, Mary, and Jesus. These accounts are not always in full agreement with those in the Bible, however. For example, according to the Quran, Jesus is not God, or the son of God, but a messenger of God. He is one in a long line of messengers, beginning with Adam, and ending with Muhammad, while including gures such as Abraham, Moses, David and Solomon in between. The Quran thus reframes and revises some biblical accounts. From a Muslim perspective, however, the Quran actually corrects these accounts. In fact, Muslims consider the Quran not only the latest but also the nal message from God. Moreover, they believe its teachings will remain valid until Judgment Day. In that regard, Islam resembles Christianity, according to which, humans have received their nal warning, and these are the end times. In other words, life on earth is short and temporary not only for individuals, but also for the Introduction | 207