The global AIDS pandemic inflicts heavy human, social economic costs affected those countries that do not take hygienic and socioeconomic prophylactic measures. The number of affected people by the epidemic is in increase, though curbed in counties have read the signs and started serious campaigns. However, the problem is accelerating in other countries. The problem also relates to some religious and social believes that such a disease presents no serious problem. Some Islamic countries are among them with conceptions that social structures and taboos restrain/control the spread of the AIDS/HIV infections. In Sub Saharan Africa, countries that suffer more incidents are predominantly of Muslim populations. Whereas, others that do not have that criteria saw better prophylactic measures and diminishing AIDS/HIV incidents. For example in Sudan where pronounced Islamic regime is in control, unofficial reports are that it is representing number one country in the spread of AIDS/HIV incidents. Calls to take measures were curbed. The cases of infected people however are rising. The problem has been mentioned in Islamic ethical literature since about 1985 as an illness pertaining to European and American homosexuals. Only since about 1990 has the presence of HIV/AIDS in Islamic countries cast light on the fact that the actual sexual behavior of the population does not always conform to religious norms. The increase in the numbers of people with HIV has compelled religious leaders to take a stand on sexual practices they are consider deviants from prostitution to homosexuality and extramarital sex. All the above-mentioned arguments are not exhaustive of the Islamic attitude towards AIDS. Some religious groups disagree with such a conservative way of conceiving the fight against AIDS as being antithetical to both men's and women's well-being. They support an alternative view of reproductive health and human rights within the Islamic framework and stress the great tolerance of Islam and why it must include people with HIV and AIDS. Muslim countries were previously considered protected from HIV/AIDS due to religious and cultural norms are facing a rapidly rising threat. Despite the evidence of an advancing epidemic, the usual response from the policy makers in Muslim countries, for protection against HIV infection, is a major focus on propagating abstention from illicit drug and sexual practices. Sexuality is considered a private matter and a taboo topic for discussion. Thus, harm reduction, a pragmatic approach for HIV prevention is underutilized. The social stigma attached to HIV/AIDS that exists in all societies is much more pronounced in Muslim cultures. This stigma prevents those at risk from coming forward for appropriate counseling, testing, and treatment, as it involves disclosure of risky practices. The purpose was to define the extent of the HIV/AIDS problem in Muslim countries, outline the major challenges to HIV/AIDS prevention and treatment, and discuss the concept of harm reduction, with a cultural approach, as a strategy to prevent further spread of the disease. Recommendations include integrating HIV prevention and treatment strategies within existing social, cultural and religious frameworks, working with religious leaders as key collaborators, and provision of appropriate healthcare resources and infrastructure for successful HIV prevention and treatment programs in Muslim countries.