Islamic Resources and Muslim Participation in Responding to HIV & AIDS

M. Abdus Sabur & Secretary General AMAN Simone Charnley Program Coordinator AMAN

Introduction
This paper begins with a brief overview of the current global HIV & AIDS epidemic and the threats and challenges this presents to human development. Following on from this is an outline of the role that religion and faith based organizations can play in responding to HIV & AIDS, and specific Islamic inspirations that can be drawn upon in doing so. The paper then details some of the unique challenges encountered in combating the epidemic from an Islamic perspective, and how these dilemmas can be negotiated and rectified through the core values espoused by Islam in the Quran and Prophetic teachings. An illustration of how an Islamic perspective is being utilized to respond to HIV & AIDS is then provided through an outline of the work of the Asian Muslim Action Network (AMAN). The paper concludes with recommendations for future action in the area of faith-based responses to HIV & AIDS.

HIV & AIDS: The Current Realities

HIV & AIDS, a global epidemic, imposes suffering and death of such magnitude worldwide that the concern for containing its destruction and caring for its victims becomes the responsibility of everyone. According to UNAIDS, in 2005 an estimated 38.6 million people worldwide were living with HIV&AIDS. In the 25 years since its discovery, HIV&AIDS has spread to every corner of the globe and has claimed the lives of an estimated 25 million people, according to the UNAIDS 2006 Report on the Global AIDS Epidemic. According to this same source, in Asia in 2005 there were 8.3 million people living with HIV&AIDS, 930 000 of whom were newly infected in that year. However, tragically many of those infected and affected by HIV&AIDS are not receiving appropriate or necessary care and support. Limited resources and poor health care services in economically challenged parts of the world present a significant challenge for the treatment and care of people living with HIV & AIDS (PLWHA), while the persistence of stigma and discrimination condemns many to lonely and isolated deaths. While HIV & AIDS represents perhaps the most serious public health concern worldwide, the epidemic also poses a significant threat to economic, social and political development. It has been well documented particularly in case studies of sub-Saharan African countries that the epidemic threatens prosperity and retards economic growth, as it claims the lives of the most productive members of the workforce, depletes the resources of affected poor families, and exacerbates poverty. On a macro level, the HIV & AIDS epidemic also threatens the continued functioning

and improvement of social services and the provision of education, as teachers become infected and children remain at home to care for sick family members. In its wake, the epidemic leaves children orphaned and destabilizes the social fabric of communities. These are the statistics, the realities, the common challenges faced by people living with HIV&AIDS and those who care.

The Role of Religion in Responding to HIV & AIDS

As HIV & AIDS has been recognized as a common challenge and threat to human development, stakeholders from all sectors have been channeling vast resources and energy towards an effort to prevent and mitigate the multifarious impacts of this epidemic. Indeed modern medical science has made remarkable progress with the development of anti-retroviral therapies for those infected with HIV, however to date there is no cure for HIV & AIDS. In recognition of the absence of a cure, efforts across the globe have been predominantly focused on preventing the further spread of HIV & AIDS. While Western secular sociological approaches to encouraging behavioural change have been implemented in a diverse range of countries, the impacts of these interventions have not been consistently effective. It has been widely demonstrated that cultural appropriateness in the design and implementation of HIV & AIDS programs is essential for success. As religion plays an integral role in the lives of many across the globe, including across Asia, it has been increasingly recognized that religious approaches to HIV & AIDS can make an important contribution to stemming the spread of the epidemic and caring for those infected and affected. HIV & AIDS has frequently been constructed as an issue concerning individual and social morals, and arguably as there is no better source than religion to guide people on moral issues, faith-based approaches can be an effective tool to combat and respond to HIV & AIDS. Indeed in times of difficulty and dilemma many people turn to their faith for answers, and by drawing upon religious inspirations individual behaviour and social attitudes can be changed, and the challenges presented by the HIV&AIDS epidemic can be addressed in a way which is meaningful, culturally appropriate, and therefore more likely to be effective and sustainable. Ironically, as HIV&AIDS has been constructed as a moral issue by religious leaders and organizations, initially these stakeholders attempted to distance themselves from addressing the epidemic. Conservative views on sexuality, and even the treatment of sex as taboo, particularly made it difficult for leaders from major religions to negotiate and address HIV & AIDS. However, it soon became apparent that silence on behalf of religious leadership and organizations did nothing but help to propel the epidemic. Thus while the response of religious leaders and faith based organizations (FBOs) particularly from the Muslim community have been relatively hesitant and slow, there is now growing appreciation of the valuable role that that these stakeholders can play in a holistic response to HIV&AIDS in terms of awareness raising, preventative education, reducing stigma and discrimination, caring for people infected and affected, and advocating on key issues such as improved access to treatment.

Islamic Inspirations for Responding to HIV & AIDS

In the seventh century the Holy Quran was revealed to guide responses to the challenges faced by the then Arab society and the world at large. Muslims believe that the teachings of the Quran and the prophetic traditions offer a full code of conduct for all believers, and provide moral and spiritual guidance for overcoming various life challenges. While these texts are seen to hold supreme knowledge in the guidance of human conduct, it is important that religious leaders and scholars continually engage in creative research and interpretation of Islamic teachings for their application to newly emerging challenges and issues in contemporary times, such as the role and status of women in modern society. As HIV& AIDS was identified just over 25 years ago, there is no direct reference to it in the Quran. However, at the time that the Quran was revealed there were various other social issues and ills prevalent such as poverty, disease, slavery, exploitation, unjust governance, violence and war. There are many references from the Quran that provide guidance and outline the moral obligations of Muslims in responding to social ills, and indeed there are numerous examples given in the exemplary life of Prophet Muhammad himself (PBU) in upholding key Islamic values such as justice and compassion. The Quran makes mention of specific acts of goodness, such as personal sacrifice for establishing justice, the liberation of slaves and the oppressed, upliftment of the poor, and caring for the sick destitute, and it explicitly encourages believers to undertake acts of goodness and compassion. Such messages are conveyed in the following Quranic verses: And if any one saved a life, it would be as if he/she saved the life of the whole people (5:32) Those who do good will have the best and more! Neither dust nor debasement will darken their faces. They are the Companions of the Garden, remaining in timelessly, forever (Surah Jonab: 26) So compete with each other in doing good. Every one of you will return to Allah about which you differed (Surah Al -/Maida: 40) We made everything on the earth adornment for it so that We could test them to see whose actions are the best ( Surah Al-kahf: 7) And what will make you comprehend what the uphill road is? [It is] the setting free of a slave, or the giving of food in a day of hunger to an orphan, having relationship, or to the poor man lying in the dust. Then he is of those who believe and charge one another to show patience and charge one another to show compassion. (Surah 90:12-17) These Quranic versus, and indeed the central Islamic values of justice, equity, brother- and sisterhood, equality, mercy and compassion can be drawn upon in

inspiring Muslims to respond to HIV & AIDS, particularly in caring for those infected and affected by the epidemic.

Islamic Resources for the Prevention of HIV & AIDS

Along with providing inspiration to show compassion to those affected by HIV & AIDS, Islamic teachings also provide a valuable resource in preventing the spread of HIV & AIDS. Living life according to Islamic Shariah is the greatest protective function of Islam in the context of HIV & AIDS, as Islamic texts and law provide a complete code of conduct that enforces morality and discipline in daily life. Islamic teachings guide individuals away from risk behaviours such as sexual intercourse with multiple partners, hence reducing the risk of individuals contracting HIV through sexual transmission. Specifically, Islam strictly prohibits premarital and extramarital sexual relations, and rejects all forms of sexual immodesty. For example, the Quran states: Say to the believing men that they cast down their looks and guard their sexual organs; that is purer for them, surely Allah is aware of what they do. And say to the believing women that they cast down their looks and guard their sexual organs.. (Surah 24:30-1) If two persons among you are guilty of lewdness, punish them both. If they repent and amend, leave them alone.. (Surah 4:16) Nor come nigh to adultery, for it is an indecent deed and an evil way (Surah17:32) Also, in Islam the consumption of alcohol and illicit drugs is haram (prohibited), and this can have a protective function in the context of HIV & AIDS as consumption of such substances can be directly linked with an increased likelihood of individuals engaging in risk behaviours, such as injecting drug use and unprotected unlawful sexual intercourse. The implementation of Islamic values to daily life can help to influence people to reject alcohol and drug consumption, and indeed the use of Islamic teachings to promote the living of a morally disciplined life is the best preventative measure against HIV & AIDS.

Challenges and Dilemmas Encountered in Utilizing an Islamic Approach to HIV & AIDS
Indeed while drawing upon Islamic inspirations is valuable in both preventing and mitigating the impact of HIV & AIDS, the utilization and implementation of Islamic teachings to address the epidemic is contentious and dotted with various dilemmas. Indeed ignorance, misconception, misunderstanding and misinterpretation of Quranic teachings are the main challenges facing Muslim communities and organizations working in HIV & AIDS, however in drawing upon both logical arguments and Islamic values as presented in the Quran, such misconceptions and misinterpretations can be overcome. The major challenges and dilemmas faced in responding to HIV & AIDS from an Islamic perspective are presented hereunder: Assumptions about sexual behavior

There is often a popular misconception amongst Muslim communities that if a person has been infected with HIV, that he or she has indulged in sexual misconduct outside of marriage. Clearly this assumption can be erroneous for a number of reasons. Firstly, there are a number of asexual routes of HIV transmission, such as blood transfusion or mother to child transmission, that do not involve sexual interaction of any kind. Secondly, if a married individual becomes infected with HIV, it does not automatically follow that that individual has engaged in unlawful sexual relations. In patriarchal society, women and children may be forced into sexual relations with men, due to their low social, economic, and legal status which make it extremely difficult for them to negotiate sexual interactions. As a consequence such women and children may become infected with HIV. Indeed a number of studies undertaken by organizations such as the Asian Development Bank and UNAIDS have shown that an increasing number of women in India have contracted HIV from their husband, and this phenomenon is indeed not unique to India. With increased awareness raising and education regarding how HIV is transmitted, such judgmental misconceptions can be corrected within Muslim communities. Furthermore, what is critical to bear in mind in adopting an Islamic perspective in responding to HIV & AIDS, is that it is not important how one has become infected, but that it is important that Muslims respond in a way that reflects the compassion called upon by Islamic faith and the duty to care for others. Homosexuality The practice of homosexuality is forbidden in Islam. In the Quran, it is mentioned that in the community of the Prophet Lut there were people whose behavior transcended Islamic law, and that there were men who had sexual relations with other men, and were consequently punished. We also (sent) Lut: He said to his people Do ye commit lewdness such as no people in creation (ever) committed before you? For ye practice your lusts on men in preference to women: ye are indeed a people transgressing bounds. And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify (themselves) (Surah7:80-82) Would ye really approach men in your lusts rather than women? Nay, you are a people who act ignorantly! (Surah 27:55) I Indeed in contemporary times there has been significant debate and negotiation within major world religions regarding homosexuality. Numerous sociological theories have been formulated to explain homosexuality, which fall somewhere between two major schools of thought, namely essentialism and constructionism, which align with the rationalist dichotomy of nature versus nurture. The theory of essentialism describes homosexuality as a biological or physiological phenomenon, whereby the physical constitution or genetic makeup of an individual may predispose them to homosexuality. On the other hand, the theory of constructionism asserts that homosexuality can arise in response to a number of environmental influences, such as

childhood, parenting, life experiences, and cultural phenomenon such as media or the openness of a society to diverse sexual orientations. Regardless of the stance that individuals may take regarding the origins of homosexuality, what is important in an Islamic response to HIV & AIDS is that Muslims have a duty to take care of all people infected. According to the hadith Muslim Mundziri (1968; IV:317), on doomsday God will ask: Alas child of Adam, When I was sick why did you not assist me answer to the question: Why must I assist you when are sick, you are our God? Allah answered remember when a friend was sick and you did not assist him, do you not know , if you assist him you will meet me there. This hadith, in line with the teachings in the Quran, emphasize the duty of Muslims to care for the ill, and to show compassion. Those who show compassion and generosity to others shall be rewarded, as the hadith qudsi states that Allah said: My love is due t those who love each other in Me and those who sit with each other in Me and those who give to each other generously in me. Drug abuse The use of un-sterile injecting equipment is a major route of HIV transmission, and drug abuse is also frequently associated with people engaging in risk behaviours in the context of HIV & AIDS. Islamic teachings prohibit the consumption of illicit substances and alcohol, and therefore Muslim communities may not be sympathetic to those who have contracted HIV through injecting drugs or while engaging in risk behaviour under the influence of drugs. However, in responding to the problem of drug abuse and its connection with HIV & AIDS, it is necessary to understand the root causes of drug consumption and abuse. A large body of research exists which outlines the numerous causes behind individual drug taking and abuse. Such root causes can include chronic pain, traumatic events, depression resulting from poor self-esteem, tension within families, stress, and frustration from factors such as unemployment. Certainly, at one level drug abuse and can be viewed in part as a shortcoming of families, support networks, as well as wider society. Therefore the issue of drug abuse is not merely a concern for affected individuals and their loved ones rather, it is social and collective responsibility. The issue of drug abuse in the context of HIV & AIDS can be approached from an Islamic perspective by drawing upon teachings that encourage individual responsibility and compassion from the community. As the Quran states: Verily Allah will not change the conditions of the people as long as they do not change the state themselves ( Ar Radu:11). Those who do good will have the best and more! Neither dust nor debasement will darken their faces. They are Companion of the Garden, remaining timelessly, forever (surah Jonab:26).

Sexual education and the use of condoms Debate and controversy surrounding the use of contraceptives such as condoms as a means of population control and birth spacing came into the fore in the West in the early 1960s. Since the 1980s a similar debate has been underway within religious communities in the context of the HIV& AIDS epidemic. Indeed from a theological perspective the use of condoms is a contentious issue, and while there is an emerging global consensus that all possible means should be adopted to protect people from HIV transmission, there is still significant disagreement in terms of the exact strategies and approaches that can be adopted. For example, the distribution of condoms amongst students of junior high schools in America recently has aroused debate on the appropriateness of this given the young age of the target group. Those who oppose this strategy - particularly members of faith communities contend that without proper orientation, and education about life and values, that making condoms available may merely encourage young people to engage in sex at an early age. However, those in favour of the distribution condoms argue that promotion of condoms does not mean promoting or encouraging sex per se, but that it is merely promoting awareness and practice of safer sex, and therefore promoting better sexual health. While the promotion of awareness and education on safer sex has been opposed by some within the broader Islamic community, according to the Holy Quran and the traditions of the Prophet, believers are encouraged to acquire knowledge. The Quran recognizes and lays due stress on human beings own efforts in acquiring knowledge and discovering the truth rather than being dependent on divine grace alone. In a changing world Muslims need to learn and adopt appropriate means to face the newly emerging challenges, such as HIV & AIDS. While living life according to Islamic teachings is the best and most effective protection against HIV transmission, it is recognized that individuals have a responsibility to ensure that disease is not passed on to others, and that individuals should do all that is in their power to protect their health. From an Islamic perspective there are a number are a number of arguments that support and justify the use of contraceptives such as condoms. Such arguments include the use of contraceptives like condoms to avoid unnecessary maternal health risks through repeated pregnancy (Abdul Aziz Tesa), to avoid transmission of disease from affected parents to their progeny (Shallot), and to avoid economic hardship (Al- Gazali). HIV & AIDS as a Curse from God One challenge in responding to HIV & AIDS from an Islamic perspective is the belief of some Muslims that sickness and disease are a curse from Allah. In the context of HIV & AIDS, this belief can lead to blame, ostracism, stigmatization, and discrimination of PLWHA. The belief that disease and sickness are a curse from God can be understood to arise from specific interpretations of a number of versus from the Quran. Interpretation of the Quran is indeed a difficult task due to the highly specific and nuanced character of Arabic language. Thus, different interpretations of Quranic verses can arise due to different translations or understandings of specific words. For instance, in the two

versions of the same verse below (Surah 30:41) use different English words in translation from Arabic. The consequence of this is to give two different interpretations of the same verse: Corruption has appeared in the land and the sea on account of what the hands of men have wrought. (Surah 30:41) Evil has spread in the land and on the sea because of what humankind has done.. (Surah 30:41) In a similar way, different Quranic verses can use differing words to describe sickness. For example, in Al- Anbiya (Surah 21:83) the Prophet Ayub prayed innimassanniya al-dhurr which translates to true distress has seized me. However in Shad (Surah 38: 41), al-Anbiya is quoted as stating inni massaniyaal-syaithan bi nushb wa adzab, which translates as the evil one has afflicted me with stress and suffering. Thus the use of different key terms to describe illness can lead to different interpretations of the Quran, and in this way, some Muslims view illness as merely being seized by distress, while others view sickness as being influenced by Satan. However, when understood in the context of the Quran in full with references to other versus, it can be argued that Islam does not in fact promote a view of illnesses like HIV & AIDS as a curse of God or punishment for wrong doing. For example, prophets are surely dearest to Allah, and yet the Prophet Ayub (PBU) suffered from serious sickness for many years, and the Prophet Mohammad himself ( PBU) also suffered from illnesses. Indeed all human beings at one time or another face illness. Furthermore, in the Quran it is stated Wa ma yazhlimu rabbuka ahadan , which translates as your God will not be cruel to anyone. While there may be instances where disease can be spread as a result of deviating from the way of life prescribed by the Quran and prophetic traditions as in the case of HIV & AIDS it remains the duty of Muslims to respond in a compassionate way to those affected.

Stigmatization and discrimination Throughout the history of civilization, stigmatization and discrimination have been present, in one form or another. Regardless of the specific target subject, stigmatization and discrimination arise from fear, ignorance, and misinformation. In the 1950s in Asia people with leprosy faced stigmatization and discrimination within their communities, and indeed this scenario is paralleled today by the prevalence of discriminatory and negative attitudes towards PLWHA. In the case of leprosy, a combination of awareness building, medical services, and care by faith communities particularly Christian communities - helped to improve the situation for those suffering from the disease. The same approach must be used to combat the stigma and discrimination surrounding HIV & AIDS. Islam espouses key values of justice equity, brother- and sisterhood, equality, mercy and compassion, and these values are reflected in a number of Quranic verses. For example, the Quran states:

You are the best people, for you have been raised for the good of mankind, you enjoin what is equitable and forbid evil and believe in Allah (Surah 3:111). O men serve your lord, who created you and those before you, so that you may guard against evil, who made the earth resting place for you and the heaven a roof, and sends down rain from the clouds then brings with it fruits for your sustenance (2:21-22) In Islam it is the obligation of believers to uphold these key values, and to show compassion towards others. In the context of HIV & AIDS, such Islamic values must be drawn upon to combat stigmatization and discrimination and to ensure that Muslim communities are responding compassionately to the epidemic and those infected and affected.

Islamic Approaches in Action: The Response from AMAN

Recognising HIV & AIDS as a priority issue The Asian Muslim Action Network (AMAN), like many other faith-based organizations in Asia, was slow in formulating and mobilising a response to the HIV & AIDS epidemic. As HIV prevalence rates were low among Muslim populations, and as many Muslims believed that the Islamic way of life protects believers against risk behaviours and HIV transmission, initially this issue was not considered a priority area for AMAN. Issues such as poverty, unemployment, sectarian violence, Islamic extremism in a post-9/11 world, and natural disasters were seen as more urgent priorities to the action agenda of AMAN. However, during ongoing discussion and debate, a number of realizations emerged as motivating factors for AMAN to respond to HIV & AIDS. Firstly, it was acknowledged that while prevalence rates were low across Asia, a failure to respond could only mean the further spread of the disease. In light of the many negative impacts that the epidemic can cause, failure to address HIV & AIDS could have devastating effects on development across Asia. Secondly, it was recognized that despite the vast body of research and studies undertaken on HIV & AIDS in Asia, there was an absence of research on Muslims and HIV & AIDS. Thirdly, it was recognized that despite the large Muslim population in Asia, relatively few organizations and initiatives were addressing HIV& AIDS. While Buddhist and Christian organizations were becoming increasingly proactive in formulating a faith-based response to the epidemic, Muslim organizations were not capitalising on the opportunities or strengths inherent in an Islamic approach to HIV & AIDS. In light of these realizations, in 2002 AMAN began to implement a modest program on HIV & AIDS, which has since continued to grow in size and scope. The various components of the AMAN HIV & AIDS program are outlined hereunder:

Research on HIV & AIDS

In late 2005, AMAN undertook an expansive survey amongst Muslim communities in Bangladesh, Cambodia, India (West Bengal) and Thailand. The research sought to

uncover the attitudes and knowledge of members of Muslim communities with regards to HIV & AIDS. This study covered a range of topics, including the relevance of Islam in addressing HIV& AIDS, Islam and condom use, gendered responsibilities towards HIV & AIDS prevention, and community views towards PLWHA. The results and evaluation of this research has been used to develop context specific responses to HIV & AIDS in AMAN member countries. A summary of the research findings is presented below: Coverage of the study The study covered diversified categories of people; students, youth, adults, teachers, Imams and high risk groups (sex workers and drug users). Overall, the highest proportion of respondents was students (33%), with adults constituting the second largest group (27%) The remaining categories of respondents were youth (20%), teachers (8%), high-risk individuals (8%) and Imams (4%). Percentage of respondents who had previously heard about HIV& AIDS Overall, 95% of respondents had previously heard about HIV& AIDS. The highest percentage of respondents who had heard of HIV& AIDS was from Cambodia (97.8%) with the lowest percentage coming from India (91.7%). How respondents had heard about HIV & AIDS Newspapers, magazines, leaflets, radio and TV media were found to be the dominant sources for the dissemination of information on HIV & AIDS in South and Southeast Asia. Overall, almost 75% of respondents had learned about HIV& AIDS through these sources. Respondents had least frequently learned about HIV & AIDS from NGOs, meetings/seminars and workshops, with only 38% having knowledge from these sources. How long respondents had known about HIV & AIDS Overall, the majority of respondents (60%) had known about HIV & AIDS for only 25 years; almost 17% of people surveyed had had such knowledge for less than 13 months. Knowledge on how HIV & AIDS is spread Although newspapers and television have provided correct information on HIV & AIDS, it was found that approximately 50% of respondents believed that HIV & AIDS is spread through deep kissing, while other common misinformation included the belief that HIV & AIDS can be transmitted through mosquito bites (21% of respondents), taking baths with PLWHA (16%) and sharing food with PLWHA (18%). Knowledge of behaviour which increases the risk of HIV infection

More than 40% of respondents did not know that HIV & AIDS can be spread via unsafe sexual intercourse and through the sharing of needles. Knowledge of the most at risk populations Overall, more than 50% of respondents considered men who have sex with men (MSM) as a low-risk population of contracting HIV & AIDS. Knowledge of how HIV transmission can be prevented Overall, the highest percentage of respondents (79%) thought that HIV & AIDS can be prevented by living life as per Islamic Sharia. Attitudes and feelings about HIV & AIDS Half of the respondents were aware that HIV & AIDS is a global problem and more than 70% believed that HIV & AIDS is a deadly and fearful disease. Percentage of respondents who know PLWHA Of every hundred respondents in Cambodia, 61 replied that they know people living with HIV & AIDS (PLWHA). The second highest positive response for knowing PLWHA was observed in Thailand (38% of respondents). Overall, 226 people of every 1000 people of South and Southeast Asia know PLWHA. Respondents feelings about PLWHA Overall, the highest percentage (almost 70%) of respondents felt that PLWHA are helpless, while almost 52% of respondents felt that PLWHA were living in sin. In India, the highest percentage of respondents (55%) felt that PLWHA are stigmatised. Community views on PLWHA Overall, more than half of the respondents stated that many communities still view PLWHA with hatred and believe they are sinners. Approximately 48% of survey respondents stated that many communities believe PLWA have no morality. Respondents opinions regarding risk behaviours in the context of HIV & AIDS More than 69% of respondents view poverty as a significant factor making people vulnerable to HIV & AIDS/. Also, more than 57% of respondents felt that people are vulnerable to HIV transmission due to lack of information Respondents opinion regarding condom use Overall, more than 71% of respondents felt that condoms are used for the prevention of pregnancy. Approximately 43% of respondents maintained that Islamic Sharia does not permit the use of condoms.

Respondents opinions regarding the logic that Islam can not permit the use of condoms More than half of the Thai Muslim respondents believed that there are good reasons behind Islam prohibiting the use of condoms. Overall, 31% of Muslim respondents shared this same view. Respondents opinions regarding the role of Islam in the prevention of HIV & AIDS Overall, almost 66% of respondents felt that Islam can play an important role in the prevention of HIV & AIDS. Notably, in India however, more than 40% of respondents disagreed with this. Respondents opinions regarding Islam and gendered responsibilities in the prevention of HIV & AIDS Overall, 51% of respondents felt that men have a greater responsibility in the prevention of HIV & AIDS in the context of Islam. Country-wise however, it was found that more than 60% of people from Bangladesh did not share this view. Respondents opinions regarding the role of Islamic religious organizations in the prevention of HIV & AIDS Overall, more than 76% of respondents felt that Islamic religious organisations can raise mass awareness amongst people, and can provide correct information about HIV & AIDS and prevention of transmission. Respondents opinions regarding the needs of PLWHA Overall, more than 79% of respondents felt that more social help is needed for PLWHA. Respondents opinions regarding religious organisational support for PLWHA Overall, 78% of respondents felt that religious organisations can play a role in ensuring social support for PLWHA. In Thailand, the majority of respondents (98%) stated that religious organisations can also ensure psychological support for PLWHA.

Human Resources Capacity Building

From the findings of the research undertaken in 2005, AMAN has developed a regional strategic plan for addressing HIV & AIDS from an Islamic perspective. In its first phase (2006-2007), this program is focused mainly on HIV & AIDS awareness raising and preventative education, and is centered on capacity building of Islamic institutions such as Mosque communities, Islamic schools, and Islamic civil society organizations.

This program aims to enhance the ability and involvement of community members, including youth and religious leaders, in raising awareness of HIV & AIDS, and mobilizing financial resources within local communities to ensure sustainability of HIV & AIDS programs. Capacity Building with Youth & Students AMAN has recognized youth as a social group particularly vulnerable to HIV & AIDS transmission, but also as a resource with the potential to spread awareness and undertake education and counseling programs on HIV & AIDS. National chapters of AMAN in Thailand, India, Cambodia, Indonesia and Vietnam have been implementing HIV & AIDS capacity building activities targeting youth, such as workshops, Training of Trainers, and participatory planning consultations. The objectives of these activities have been: To impart knowledge about HIV & AIDS, its transmission, preventative measures that can be taken, and the impacts of HIV & AIDS. To help youth and students to understand the concept of volunteerism and understand the core values underpinning work in social development. To help youth understand the valuable role they can play in the prevention of HIV & AIDS. To build the capacity of youth to impart knowledge of HIV & AIDS through building on skills such as session planning, communication, networking, facilitating peer group discussions, and counseling.

Capacity Building with Imam & Religious Leaders AMAN has recognized that religious leaders have the ability to reach a significant proportion of members of Muslim communities. Consequently, AMAN has been working on sensitizing religious leaders to HIV & AIDS, and on enhancing their ability to raise mass awareness and mobilize a response to HIV & AIDS within their communities. Currently partner organizations in Cambodia, India, Sri Lanka, and Indonesia are involved in working closely with Imam in encouraging them to spread knowledge on HIV & AIDS in their communities, for example, through talking about HIV & AIDS during Friday prayer, and through undertaking awareness raising and preventative education sessions with specific risk populations within their communities. Development and Dissemination of Islamic Resources for HIV & AIDS In 2002, AMAN produced and disseminated a resource booklet on HIV & AIDS and Islam, which was translated into a number of Asian languages including Bengali, Bhahasa, Khmer, Pashto, Sinhalese, Tamil, and Urdu. This resource booklet was prepared through consultation with AMAN partners, collection of information and resource materials from individuals and organizations who were already working in the field of HIV & AIDS, and through adaptation of available publications.

Following on from the translation and dissemination of this booklet, AMAN collected feedback from partner organizations, and is currently in the process of revising and updating the content of this booklet for future distribution. In the future AMAN also wishes to further develop Islamic resources for combating HIV & AIDS in Asia through multi-media resource materials on best practices regarding HIV & AIDS responses from an Islamic perspective. Care and Support for People Infected and Affected by HIV & AIDS In an effort to develop a holistic response to HIV & AIDS, alongside work in awareness raising and preventative education AMAN has begun to implement programs on providing care and assistance to those infected and affected by HIV & AIDS. In Ranong and Phuket districts in Thailand, for instance, AMAN has been involved in community consultations in order to understand the specific needs of those affected by HIV & AIDS. Following on from this, AMAN has been providing essential food subsidies to affected families, transportation to hospitals, and scholarships to children from affected families. Future planned activities in these districts include home visitations, undertaking a healing program, providing occupational training and establishing a revolving fund for income generation by PLWHA. Publications On the topic of HIV & AIDS, AMAN has published a book entitled Muslim Responses to HIV & AIDS: Case Studies, Key Issues & Ways Forward. This publication represents selected papers from the Muslim Pre-Conference on HIV & AIDS held in Bangkok in July 2004. It outlines current responses to HIV & AIDS, looking at specific country case studies from Bangladesh, Thailand and South Africa. The book also explores key issues of human rights and gender inequality in the context of HIV & AIDS, and seeks to highlight the value and application of Islamic teachings for prevention and care. The book concludes with suggestions of the roles that should be played by government, religious leaders, and Muslim NGO activists in confronting HIV & AIDS in order to inspire an Islamic response to the epidemic. Also due to be published in 2006 is the study findings of the research carried out by AMAN in 2005 on the knowledge and attitudes of Muslim communities regarding HIV & AIDS. This publication will present findings from each surveyed country, highlighting both gendered and urban and rural differences in the knowledge and attitudes of respondents regarding HIV & AIDS. The book will also present an evaluation of the critical findings and will outline recommendations for action based on the particular findings from each country. Interfaith initiatives on HIV & AIDS As a founding member of the Asian Interfaith Network on HIV & AIDS (AINA), AMAN has been actively involved in interfaith dialogue, networking, and consultative planning at national and regional levels. This interfaith cooperation has been focused on the sharing of experiences and best practices on HIV & AIDS by faith based organizations, and a strengthening of collaboration in advocacy on a range of HIV & AIDS issues in Asia.

Future Endeavors In the future, along with efforts to scale-up current efforts in awareness raising and preventative education, AMAN will expand its current HIV & AIDS program to incorporate a greater focus on care, counseling and support for those infected and affected. As program activities develop and expand across Asia, it is hoped that participation of PLWHA in this program will also increase, and that this will facilitate the greater empowerment of PLWHA living in Muslim communities. The future agenda for AMAN also includes plans to increase the capacity of partners to undertake advocacy activities on HIV & AIDS issues - such as ensuring better access to treatment and reducing institutionalized discrimination of PLWHA- and to expand and build upon national networks for advocacy. AMAN will also continue to build upon interfaith cooperation on HIV & AIDS in order to strengthen a collaborative interfaith network across Asia, particularly in the field of advocacy. Furthermore, to date AMAN has been addressing HIV & AIDS issues largely through a discrete program. However, it has been recognized that in order to successfully address HIV & AIDS as a multifaceted development issue, there is a need to mainstream HIV & AIDS into all AMAN programs. Through this process, activities relating to HIV & AIDS are expected to reach a broader spectrum of beneficiaries, as well as aiding the process of raising mass awareness among Muslim communities across Asia. It is hoped that through mainstreaming vulnerable groups such as migrants will be reached, and that HIV & AIDS can be addressed in a more holistic manner. Conclusion Undoubtedly there are many strengths and benefits of drawing upon Islamic inspirations to respond to the HIV & AIDS epidemic. While there are some unique challenges inherent in adopting an Islamic approach to HIV & AIDS, a growing number of Muslim scholars are engaging in dialogue on the interpretation of the Quran and religious teachings, and in so doing are creating a space for social activists to be involved in addressing this formidable development issue. This process in itself is not without contestation, as concerns have been voiced by some religious leaders, who fear that liberal attitudes and progressive religious thought may dilute and compromise the basic teachings of the Quran. Yet despite ongoing debate on interpretations of religious texts, the core values of Islam remain accepted as universal, and it is these values such as compassion and justice that must be emphasized in an Islamic response to HIV & AIDS. Success in combating the further spread of HIV & AIDS and caring for those infected and affected critically depends upon political will and the determination of all stakeholders. Faith communities and FBOs must draw upon the valuable resources at hand both material and spiritual to join in the fight against this global epidemic.

References: Asian Muslim Action Network, AMAN Resource Booklet on HIV/AIDS, Bangkok, Thailand, 2002. Asian Muslim Action Network, AMAN Initiatives in HIV/AIDS in Muslim Responses to HIV & AIDS, Asian Muslim Action Network, Bangkok, Thailand, 2006, pp.90-100. Islam, Dr. Sk Makbul. The Religious Values of Islam in the Prevention of HIV/AIDS: A Theoretical Appreciation in Muslim Responses to HIV & AIDS, Asian Muslim Action Network, Bangkok, Thailand, 2006. pp.61 -70. Kodir, Faqihuddin Abdul., Women and HIV/AIDS, on the Rahima: Centre for Education and Information on Islam and Womens Rights Issues webpage, http://www.rahima.or.id/English/hadits_6.htm . Muhammad , K. H. Hussain and Saenong, Faried F., AIDS and Islam, on the Rahima: Centre for Education and Information on Islam and Womens Rights Issues webpage, http://www.rahima.or.id/English/tafsir_6.htm. Positive Muslims, HIV, AIDS & Islam: Reflections based on Compassion, Responsibility & Justice, Observatory, South Africa, 2004.