This chapter introduces the notion of an ad libitum or at-will use of the constitutional concept of public order. The concept of public order fulfils an important role in the protection of minorities but also extends far beyond the interests of religious and ethnoreligious minorities. The Dutch prohibition of the full-face veil demonstrated a susceptibility of the concept of public order to social norms. Initially a flagship of Geert Wilders’ anti-Islam movement, the Cabinet in some ways successfully captured the topic and diminished the language of aggressive othering of Islam to issues of communication and a vague concept of living together. This could be understood against the backdrop of political gains made on the far-right across Europe, and the law perhaps contributed to an attempt at containing this threat of political gains from the far-right.

This chapter opens a series of chapters with case studies on France, the Netherlands, Hungary, and Poland. The institution of French laïcité is commonly understood as referring to a strict separation of church and state. This chapter explains how laïcité has become entangled in the pseudo-constitutional notion of vivre ensemble and the rising significance of social norms for the substantiation of the legal concept of l’ordre public. This is inferred from two particular expressions of constitutional intolerance: first, the overly general and restrictive prohibition of the full-face veil in public spaces, which culminated in the S.A.S. v. France case. Second, it details the expansion of the legal concept of laïcité as expressed in the 2021 Law Concerning the Respect for the Principles of the Republic, which exercises extensive control over the organisation of religious institutions, sources of funding, and their political loyalty to the Republic.

This chapter explores the Islamic teachings on pregnancy, breastfeeding, and child welfare, highlighting the religion’s emphasis on the well-being of mothers and children. It explores the Qur’anic verses and Prophetic Hadiths that underline the importance of social support, nutrition, and education in the lives of mothers and children. By aligning Islamic principles and global initiatives, such as the United Nations Convention on the Rights of the Child, this chapter demonstrates the contributions of Islam to the universal pursuit of human development and well-being. This exploration aims to provide valuable insights into the role of Islam in promoting a supportive, nurturing, and educational environment for mothers and children, fostering a better understanding of the religion’s perspectives on these critical aspects.

In Islam, sexual relations are permissible within marriage between a man and a woman. Islam encourages fertility between legally married couples; therefore, the treatment of infertility is permissible. Contraception use for family planning is permissible, but the use of contraception for permanently limiting the number of children is debated. The use of a third party in reproduction is not accepted in Islam. It is advisable that Muslim men or women seek medical care for sexual and reproductive issues from Muslim health care providers of their respective sex.

The chapter examines principles and values of communication and societal relationships from an Islamic perspective. It highlights the significance of communication in Islam, including language, communication theory, and the principles of Prophet Muhammad (PBUH). The chapter explores different levels of Islamic communication, cultural influences, and communication within Muslim families across age groups. It addresses the challenges Muslims face in a globalized world and the impact of communication technologies on Islamic culture. The chapter offers health practitioners and educators an insight into effective Islamic-based communication in therapeutic relationships for individuals with regards to addressing mental and physical health issues. This chapter also briefly discusses the contemporary challenges of globalization and communication as it relates to Islamic principles.

Religious and cultural health and food practices are informed and influenced by religious texts and beliefs. These beliefs and practices can impact dietary and food choices, which in turn can impact health. The Mediterranean dietary pattern, including regional variations of countries in Europe, North Africa, and the Middle East, is particularly aligned with Qur’anic guidance. The healthful dietary practices and health benefits conferred by specific foods mentioned in the Qur’an include and guide to components emphasized in the Mediterranean diet (MedDiet). This chapter examines Qur’anic guidance on food, nutrition, and dietary practices and, in particular, how this guidance relates to the traditional MedDiet. This information can be used to tailor acceptable and healthful dietary patterns for those in diverse Muslim communities. In addition, the health benefits of the traditional dietary patterns of Mediterranean countries, including the Middle East and North Africa, can and have been widely adopted globally for health interventions.

This chapter delineates the concept, mechanism, and operational frameworks of zakat (Islamic obligatory charity) and waqf (Islamic endowment) and their potential roles in achieving health and well-being from among the Sustainable Development Goals (SDGs). The Sharia prescription of zakat originates from the Holy Qur’an, whereas the conceptual premises of waqf are derived from the Prophetic traditions (Sunnah). Zakat is obligatory once a year, and the heads of its beneficiaries are well-defined. In comparison, waqf implies a voluntary form of charity. Both zakat and waqf have a history of contribution to the socioeconomic development of communities in general and in supporting health and well-being in particular. This chapter delves into the modern relevance of waqf and zakat, particularly in the context of health and well-being of communities. The chapter attempts to contextualize the roles and significance of waqf and zakat in providing the society with the means of maintaining health and well-being.

This chapter focuses on the intersection of Islamic doctrines and environmental stewardship, drawing insights from the Holy Qur’an and Prophetic Hadith. Central to this is the narrative of humanity’s role as Earth’s stewards (Khalifah). Verses from the Holy Qur’an present nature and the environment as a divine testament worthy of conservation and protection. Complementing this, the Prophetic Hadith provides actionable guidelines on environmental ethics, encompassing conservation and ethical animal treatment. Together, they advocate for a harmonious relationship with nature, emphasizing conservation, respect, and responsible stewardship. As contemporary societies grapple with escalating ecological challenges and climatic change, these divine teachings lend themselves as a religiously congruent approach to addressing these challenges. Embracing Islamic principles can pave the way for sustainable practices, ensuring a balance between spiritual obligations and ecological responsibilities. In essence, Islamic traditions, with their rich environmental ethos, can guide societies towards a more sustainable and harmonious future.

Islam counts sleep as one of the signs of the greatness of Allah (God) and urges followers to investigate this important sign. Sleep and sleep manners are notable subjects in Islamic sources. The Qur’an and Hadith discuss different forms of sleep, the importance of sleep, and healthy sleep habits. The types of sleep described in the Qur’an resemble sleep stages recognized in current sleep medicine. The Qur’an stresses the significance of preserving a regular circadian pattern of light and darkness exposure. A mid-day nap (Qailulah) is an established tradition for Muslims, and the Prophet Muhammad (PBUH) advocated naps as helpful. Sleep practice and instructions by the Prophet (PBUH) resemble several sleep hygiene regulations described in modern medicine and behavioral therapy. The Prophet’s (PBUH) practices include sleeping on the right side rather than in the prone position, which is discouraged. We recommend that sleep researchers analyze Islamic literature to understand archaic society’s views, manners, and practices regarding sleep and sleep disorders.

This chapter examines the Islamic concepts of positive holistic health and its contribution to contemporary public health programs. The incorporation of Islamic teachings into public health practices has been advocated to maintain health of the society and improve health care. The goal of today’s health care system is to treat the sick and improve quality of life. Positive health’s approach builds on the assets people have to help them increase their chances of living a healthier life. Potential assets include stable family life, positive attitude, optimism, and fitness. The chapter discusses the impact of religious teachings on Muslim behavior and highlights the role of faith, family, and observance of health principles, including salat and fasting, in achieving physical and mental stability along with holistic health. It also focuses on the importance of good social relationships, life satisfaction, and their effects on common diseases such as heart disease.

The use of psychoactive substances (legal, illegal, or prescribed) continues to be a major public health problem. The prevalence of alcohol and drug use/abuse among Muslims is extremely difficult to determine as it relies upon self-reporting and is a stigmatized behavior. While alcohol and drug consumption are ostensibly forbidden in Islam, some Muslims drink alcohol and take psychoactive substances. Islam takes a strong prohibitive stance and forbids all intoxicants (alcohol, drugs, and tobacco), regardless of the quantity or kind, because any substance that harms the body is prohibited. Islam established a zero-tolerance policy towards addictions. The public health approach in the response to addiction began in the seventh century during the first Islamic caliphate and is based on an abstinence model. In contrast to the abstinence model, due to the increased use of drugs and injecting behavior (and the control of HIV), harm reduction approaches have been adopted by few in the Islamic world.

Muslims structure their everyday lives and religious practices around Allah, believing that whatever happens, it is His will. Islam enables Muslims to cope with everyday life, especially when challenges occur, assisting in reducing levels of anxiety and reactive depression. The use of the Qur’an and Islamic teachings and guidance promotes positive religious coping, which is positively associated with desirable mental health and well-being indicators. Western psychiatry and psychology are attempting to move away from a biomedical model of care, but they still struggle to incorporate Islamic teachings and guidance and positive religious coping in treatment planning. Designing culturally competent mental health services involves accommodating and addressing Islamic beliefs and practices of Muslim patients to increase positive religious coping and develop more culturally congruent care.

There are often tensions within New Public Health because of the subjective nature of religion and spirituality. Omitting this crosscutting dimension reduces the evidence base and therefore the growth of New Public Health. Identifying the differences for low-income, middle-income, and predominantly Muslim countries compared to high-income countries outlines the ways these could exert an impact on New Public Health. Health-related guidance within the Qur’an and Prophetic sayings relates to the ways these link to the aims of New Public Health and their parallel positioning. Simultaneously, they differ, with Islam exhibiting a more salutogenic position. Therefore, the chapter suggests that the evidence base requires moving from New Public Health’s biomedical roots towards a more cohesive integration of the practices and beliefs of Muslim communities.

In Islam, the act of eating is considered a form of worship and adoration when performed as prescribed by Allah and Prophet Muhammad (PBUH). This chapter explores the recommendations related to eating and dietary practices as indicated in the Holy Qu’ran and Prophetic guidance. These recommendations emphasize promoting balanced, clean, nutritious, varied, and diverse food choices in addition to appropriate eating etiquettes. Comparing these Islamic recommendations with contemporary scientific findings from peer-reviewed studies lends itself towards how these recommendations could contribute to the overall quality of eating and well-being of Muslim communities. This chapter highlights how these conducts are valuable and could be congruently applied through faith-based health education programs to promote public health within the Islamic context.

The increased visibility of the Muslim population suggests the need for health care professionals to gain a better understanding of how the Islamic faith influences health-related perceptions and health care-seeking behaviors. From an Islamic perspective, health is viewed as one of the greatest blessings that God (Allah) has bestowed on humankind. In Islam, illness has three possible meanings: a natural occurrence, punishment of sin, or a test of the believer’s patience and gratitude. Muslims believe that cure comes solely from Allah, even if this is practically in the form of a health professional. Ill health is part of the trials and tribulations of Muslims and a test from Allah. Understanding Muslim patients’ beliefs and health practices, customs, and religious beliefs would be prime factors in the delivery of sensitive and culturally appropriate care to enhance positive health outcomes.

Immunization is a global development success story, saving millions of lives yearly by reducing the risks of contracting an infectious disease and enabling the immune system within the body to build protection. The global eradication of smallpox in 1977 demonstrates the potential of well-designed immunization campaigns. Islamic teaching places attention on preserving life, encouraging Muslims to care for their bodies and overall health, because of its preventive function. However, vaccination of populations is not without challenges; for example, vaccine hesitancy or avoidance emerges for a variety of reasons in Muslim populations, increasing the risks of communicable diseases globally. Public health has a role to play in countering issues. Such issues include misinformation, acting with diplomacy when discussing immunization programs with Muslim community leaders, ensuring the availability of evidence-based accessible information, and educating populations about the necessity and protective ability of vaccines to prevent life-threatening diseases. It also has a role to play in educating non-Muslim professionals about culturally competent care.

Social justice, human rights, and equality are norms based on the Holy Qur’an’s perspective. They are profoundly rooted in Islam’s teachings and promote the construction of a strong, interdependent, and healthy community. It emphasizes practicing them not only on Muslims but on every human being regardless of their religion or beliefs. The superiority of any individual is defined strictly on their piety and righteousness and not on skin color, race, biological sex, nationality, or social position. Allah has required justice to be an essential part of the behavior of every Muslim covering all aspects of life as well as all people.

This brief chapter introduces Islam through what is known as Hadith Jibril in which God’s final dispensation to man is introduced through a tripartite division of Islam (submission), constituents of faith, and pursuit of excellence for a spiritual awakening to the Divine presence. It depicts the wholesome relationship between rituals, faith, and morality and how each aspect led to the rise of distinct methods of inquiry. Briefly touching upon the most significant schools of Islamic thought and practice, the chapter alludes to the growth of Islamic civilization with its distinctive ethos, areas of excellence, and impact. The chapter ends with a glance over the sociopolitical development of Muslim society through history, highlighting the wholesomeness of Islam’s view of the individual and society.

In many developed or high-income countries, significant oral health inequalities exist in disadvantaged communities, including refugee and migrant populations. In low- and middle-income countries, inequalities are even higher. Residing within these countries are Muslim populations who frequently base their oral health practices on the guidance within the prophetic Hadith and Sunnah. Public dental health needs to acknowledge that alternative oral hygiene aids and practices play a significant role for some Muslims, particularly those from low and middle-Income Countries (LMICs). Incorporating guidance from the Prophetic guidance may assist in reducing oral health inequalities while simultaneously addressing the implications of cultural diversity on national oral health promotion messages.

The advent of Islam in Arabia created a new regional actor: the Rashidun Caliphate. Later caliphates inherited the vast territories of expansion accrued under the Rashidun. The ordeal of civil war was the crucible from which the Umayyad Caliphate arose. Civil crisis had a lasting influence on both the strategic setting and then environment within which successive Umayyad and Abbasid caliphs had to contend. Unity and unification of the caliphate was a necessary political objective for the duration of all caliphates. The Umayyads fused their right to political legitimacy with their military prowess and notions of divine providence. The ideological dependency of the Umayyad Caliphate to an aggressive policy of security-maximising expansionism was predicated upon a politically legitimating doctrine of perpetual war which constantly directed strategic decision making. The dependency upon war serving as the only strategic instrument subordinated to the political ends of security, the Umayyad leadership was distracted from managing growing internal dissent and covert factions brewing rebellion and eventual revolution. The Abbasid Revolution of AD 750 not only ended the Umayyad House, but effectively sheathed the doctrine of perpetual war that the Umayyad Caliphate had wielded for nearly a century. The Abbasids squandered the vast territorial and strategic inheritance within decades of wrestling power. The early course of the Rashidun, Umayyad and Abbasid caliphates, was consistently one of political and territorial expansion followed by structural fragmentation, civil strife and subsequent collapse.