“…Harm prevention maxim is widely discussed in matters pertaining to medical or health (e.g., Kamarulzaman & Salleh, 2010;Bin Shaikh Mohd Salleh & Kamarulzaman, 2016;Ali et al, 2017;Ismail, 2018;Shahran, 2020) and other emerging issues such as Islamic finance (e.g., Mohamed Sanusi, 2008;Dusuki & Boeheraoua, 2011;Ismaeel & Blaim, 2012), technology (e.g., Abdallah, 2010), and the environment (e.g., Shettima, 2011).…”
Section: Maqasid Al-shariah and Environmental Challengesmentioning
This paper examines the relevance of Islamic environmental theology in contemporary Islamic society. Islamic law or Shariah gives a significant prominence to environmental care. The responsibility to care for the environment is set at individual and societal levels, as outlined in the primary sources of Shariah. In line with the industrial and vast economic development, the modern jurists have extended the moral and religious obligations to firms. Environment is an important element that supports the objective of Shariah or maqasid al-Shariah, which is to safeguard the interests of all beings. However, the current devastating state of the global environment, including those of Islam-majority and Islam- dominated countries, poses major challenges to the maqasid al-Shariah. Environmental degradation is threatening the dharuriyyah level of maqasid al-Shariah, or the basic necessities of human. In view of this devastating phenomenon, this paper highlights the relevance of Islamic legal maxim of harm prevention, and how it can provide an impetus to the global environmental sustainability in modifying human attitudes and actions pertaining to the environment. We conclude that progressive interpretations of Shariah by way of incorporating vast economic development and social changes are important to address new necessities of maqasid al-Shariah. While holding on to the principles of Shariah, religious rulings pertaining to environmental matters are to be aligned to the current changing needs and problems of the society.
“…Harm prevention maxim is widely discussed in matters pertaining to medical or health (e.g., Kamarulzaman & Salleh, 2010;Bin Shaikh Mohd Salleh & Kamarulzaman, 2016;Ali et al, 2017;Ismail, 2018;Shahran, 2020) and other emerging issues such as Islamic finance (e.g., Mohamed Sanusi, 2008;Dusuki & Boeheraoua, 2011;Ismaeel & Blaim, 2012), technology (e.g., Abdallah, 2010), and the environment (e.g., Shettima, 2011).…”
Section: Maqasid Al-shariah and Environmental Challengesmentioning
This paper examines the relevance of Islamic environmental theology in contemporary Islamic society. Islamic law or Shariah gives a significant prominence to environmental care. The responsibility to care for the environment is set at individual and societal levels, as outlined in the primary sources of Shariah. In line with the industrial and vast economic development, the modern jurists have extended the moral and religious obligations to firms. Environment is an important element that supports the objective of Shariah or maqasid al-Shariah, which is to safeguard the interests of all beings. However, the current devastating state of the global environment, including those of Islam-majority and Islam- dominated countries, poses major challenges to the maqasid al-Shariah. Environmental degradation is threatening the dharuriyyah level of maqasid al-Shariah, or the basic necessities of human. In view of this devastating phenomenon, this paper highlights the relevance of Islamic legal maxim of harm prevention, and how it can provide an impetus to the global environmental sustainability in modifying human attitudes and actions pertaining to the environment. We conclude that progressive interpretations of Shariah by way of incorporating vast economic development and social changes are important to address new necessities of maqasid al-Shariah. While holding on to the principles of Shariah, religious rulings pertaining to environmental matters are to be aligned to the current changing needs and problems of the society.
“…For future expansion, increased awareness and understanding of the concept of harm reduction from the Islamic perspective should be attempted. 12 Harm reduction programme should be integrated with awareness, counselling, spiritual and religious inputs by various agencies working as a team. When viewed through the Islamic principles of the preservation and protection of the faith, life and health, harm reduction programme is allowable and in fact provide an applied solution to the problem that could result in far greater damage to the society at large if left unaddressed.…”
Section: Figure-2 Shows Integrated Strategies For Pmtctmentioning
Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) is one of the world’s most serious health and nation-state destructions. It creates long-term economic and psychosocial impact on the lives of individuals, families and communities. Since the first reported case of HIV/AIDS in Malaysia in 1986, its prevalence has escalated significantly. As of December 2017, there are over 115,263 reported cases of HIV infections in the country and over 40,000 people died from HIV/AIDS.1 Although many religious people regarded HIV infection as a divine punishment for their sins of sexual promiscuity, Islamic teaching emphasises the prevention of the disease and care for people living with HIV or AIDS. It is imperative to discuss the Islamic perspectives in providing ways to prevent the spread of HIV and support to people living with HIV (PLHIV). This article focuses on epidemiological data; highlight the burden of HIV infection/AIDS in Malaysia and its impact on the society, HIV infection from medical perspective and its preventive measures from Islamic viewpoints. A good teamwork among healthcare providers and religious leaders is compulsory as it may improve the preventive strategies to curb the disease in the country.
“…In all countries besides Iran, there was a scarcity of statistics on opioid use [ 81 ]. Harm reduction programs have been implemented successfully in other Muslim-majority countries such as Malaysia and have proved to be sustainable and cost-effective, preventing nearly 12,000 new HIV infections [ 82 ]. Fig.…”
The Golden Crescent region of South Asia—comprising Afghanistan, Iran, and Pakistan—is a principal global site for opium production and distribution. Over the past few decades, war, terrorism, and a shifting political landscape have facilitated an active heroin trade throughout the region. Protracted conflict has exacerbated already dire socio-economic conditions and political strife within the region and contributed to a consequent rise in opiate trafficking and addiction among the region’s inhabitants. The worsening epidemic of injection drug use has paralleled the rising incidence of HIV and other blood-borne infections in the region and drawn attention to the broader implications of the growing opiate trade in the Golden Crescent. The first step in addressing drug use is to recognize that it is not a character flaw but a form of mental illness, hence warranting humane treatment of drug users. It is also recommended that the governments of the Golden Crescent countries encourage substitution of opium with licit crops and raise awareness among the general public about the perils of opium use.
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