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Ramadan fasting رمضان

The specific physiology and psychology of the Ramadan fast.

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Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 2:185Arabic sense: رمضان | English sense: Ramadan

شَهۡرُ رَمَضَانَ ٱلَّذِيٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدࣰ ى لِّلنَّاسِ وَبَيِّنَٰتࣲ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡيَصُمۡهُۖ وَمَن كَانَ مَرِيضًا أَوۡ عَلَىٰ سَفَرࣲ فَعِدَّةࣱ مِّنۡ أَيَّامٍ أُخَرَۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُواْ ٱلۡعِدَّةَ وَلِتُكَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَ

It was in the month of Ramadan that the Quran was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful

Qur'ān 2:183Arabic sense: الصيام, صيام

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ

You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God

Qur'ān 2:187Arabic sense: الصيام, صيام

أُحِلَّ لَكُمۡ لَيۡلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمۡۚ هُنَّ لِبَاسࣱ لَّكُمۡ وَأَنتُمۡ لِبَاسࣱ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّكُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَكُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡـَٰٔنَ بَٰشِرُوهُنَّ وَٱبۡتَغُواْ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّواْ ٱلصِّيَامَ إِلَى ٱلَّيۡلِۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمۡ عَٰكِفُونَ فِي ٱلۡمَسَٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ

You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. God was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them- seek what God has ordained for you- eat and drink until the white thread of dawn becomes distinct from the black. Then fast until nightfall. Do not lie with them during the nights of your devotional retreat in the mosques: these are the bounds set by God, so do not go near them. In this way God makes His messages clear to people, that they may guard themselves against doing wrong

Qur'ān 15:15Arabic sense: سحور

لَقَالُوٓاْ إِنَّمَا سُكِّرَتۡ أَبۡصَٰرُنَا بَلۡ نَحۡنُ قَوۡمࣱ مَّسۡحُورُونَ

they would still say, ‘Our eyes are hallucinating. We are bewitched.’

Qur'ān 17:101Arabic sense: سحور

وَلَقَدۡ ءَاتَيۡنَا مُوسَىٰ تِسۡعَ ءَايَٰتِۭ بَيِّنَٰتࣲۖ فَسۡـَٔلۡ بَنِيٓ إِسۡرَٰٓءِيلَ إِذۡ جَآءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ إِنِّي لَأَظُنُّكَ يَٰمُوسَىٰ مَسۡحُورࣰ ا

In the past, We gave Moses nine clear signs- ask the Children of Israel. When Moses came to [the Egyptians], Pharaoh said to him, ‘Moses, I think you are bewitched.’

Qur'ān 17:47Arabic sense: سحور

نَّحۡنُ أَعۡلَمُ بِمَا يَسۡتَمِعُونَ بِهِۦٓ إِذۡ يَسۡتَمِعُونَ إِلَيۡكَ وَإِذۡ هُمۡ نَجۡوَىٰٓ إِذۡ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلࣰ ا مَّسۡحُورًا

We know best the way they listen, when they listen to you and when they confer in secret, and these wrongdoers say, ‘You are only following a man who is bewitched.’

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-asbab-al-nuzul-by-al-wahidi on 2:185en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

The month of Ramadan is that wherein the Qur'an was sent down as guidance. In other words, the month of Ramadan has come to you. He is saying, “Now the month of Rama- dan has turned to the friends. It is a month that both washes and burns. It washes the hearts of the sinners with the water of repentance and burns the bodies of the servants with the fire of hunger.” The word Ramaẓān is derived either from ramẓāÌ or ramaẓī. If it is from ramẓāÌ, it means hot stone, which burns whatever is placed upon it. If it is from ramaẓī, it means rain, which washes whatever it meets. MuṣṬafā was asked, “What is Ramadan?” He replied, “In it God burns the sins of the faithful and forgives them for them.” Anas Mālik said that he heard God's Messenger say, “Ramadan has come. In it the gates of the Garden are opened, the gates of the Fire are shut, and the satans are fettered. If someone reaches Ramadan an

en-al-jalalayn on 2:185en-al-jalalayncommentary on an ayah this subject surfaced

These days of the month of Ramadān wherein the Qur’ān was revealed from the Preserved Tablet to the earthly heaven on the Night of Ordainment laylat al-qadr from Him a guidance hudan ‘a guidance’ is a circumstantial qualifier guiding away from error for the people and as clear proofs lucid verses of the Guidance the rulings that guide to truth and of the Criterion that discriminates between truth and falsehood; So let those of you who are present at the month fast it and if any of you be sick or if he be on a journey then a number of other days this concession has already been mentioned but it is repeated here to avoid the mistaken impression that it has been abrogated by the comprehensive implication of man shahida ‘who are present’. God desires ease for you and desires not hardship for you and for this reason He has permitted you the breaking of the fast during illness or travel this e

en-asbab-al-nuzul-by-al-wahidi on 2:183en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

O you who have faith! Written for you is fasting. In the tongue of allusion and the clarification of wisdom, He is saying, “O you who have faith, fasting has been written for you. It has been written because you will be the guests of the Real, and tomorrow in paradise He wants to take hungry guests to a banquet. When the generous take someone to a banquet, they like the guests to be hungry so that the feast will be sweeter in their hearts. The Lord of the Worlds created paradise and everything within it for the faithful. None of it is of any use to Him, nor does He have any need for it.” A pir of the Sufis sent out an invitation, but no one came. The pir lifted up his hands and said, “Lord God, if you send your servants into the fire tomorrow, paradise and perfect bliss will be like my table!” The value of a table is for people to sit there and eat. Indeed, the Lord of the Worlds created

en-asbab-al-nuzul-by-al-wahidi on 2:187en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(It is made lawful for you to go in unto your wives on the night of the fast...) [2:187]. According to the report of al-Walibi, Ibn �Abbas said: �This is because after the nightfall (�Isha�) prayer during Ramadan, the Muslims were forbidden to have food or sex until the following night. But some Muslims, among whom were �Umar ibn al-Khattab, complained to Allah�s Messenger, Allah bless him and give him peace, about this. And so Allah, exalted is He, revealed this verse�. Abu Bakr al-Asfahani informed us> Abu�l-Shaykh al-Hafiz> �Abd al-Rahman ibn Muhammad al-Razi> Sahl ibn �Uthman al-�Askari> Yahya ibn Abi Za�idah> his father and others> Abu Ishaq> al-Bara� ibn �Azib who said: �After breaking their fast, the Muslims used to be allowed to eat, drink and have sexual intercourse for as long as they did not sleep. Once they went to sleep, they were forbidden to do all these things until the f

en-al-jalalayn on 2:183en-al-jalalayncommentary on an ayah this subject surfaced

O you who believe prescribed for you obligatory for you is the Fast just as it was prescribed for those communities that were before you so that you might guard yourselves against acts of disobedience for it the fast curbs the desires that prompt these acts.

en-al-jalalayn on 2:187en-al-jalalayncommentary on an ayah this subject surfaced

Permitted to you upon the night of the Fast is to go in to your wives in sexual intercourse this was revealed as an abrogation of its unlawfulness during the earliest phase of Islam as well as an abrogation of the unlawfulness of eating and drinking after the night prayer; they are a vestment for you and you are a vestment for them a metaphor for their embraces or their need for one another; God knows that you have been betraying yourselves by having sexual intercourse on the eve of the fast this happened with ‘Umar b. al-Khattāb and others and they apologised to the Prophet s and so He has turned to you relenting before you even turned in repentance and He has pardoned you. So now when it is permitted to you lie with them in sexual intercourse and seek what God has prescribed for you of sexual intercourse or what it produces of offspring; and eat and drink at any time during the night u

Ḥadīth

الحديث6 shown

Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.

Sahih al-Bukhari 2008Praying At Night In Ramadaanfiled here by the compiler

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ لِرَمَضَانَ ‏ "‏ مَنْ قَامَهُ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‏"‏‏.‏

Narrated Abu Huraira:I heard Allah's Messenger (ﷺ) saying regarding Ramadan, "Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven

Sahih al-Bukhari 2009Praying At Night In Ramadaanfiled here by the compiler

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‏"‏‏.‏ قَالَ ابْنُ شِهَابٍ فَتُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَالأَمْرُ عَلَى ذَلِكَ، ثُمَّ كَانَ الأَمْرُ عَلَى ذَلِكَ فِي خِلاَفَةِ أَبِي بَكْرٍ وَصَدْرًا مِنْ خِلاَفَةِ عُمَرَ ـ رضى الله عنهما.‏

Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Messenger (ﷺ) died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate

Sahih al-Bukhari 2015Virtues Of The Night Of Qadrfiled here by the compiler

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رِجَالاً، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أُرُوا لَيْلَةَ الْقَدْرِ فِي الْمَنَامِ فِي السَّبْعِ الأَوَاخِرِ، فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَأَتْ فِي السَّبْعِ الأَوَاخِرِ، فَمَنْ كَانَ مُتَحَرِّيَهَا فَلْيَتَحَرَّهَا فِي السَّبْعِ الأَوَاخِرِ ‏"‏‏.‏

Narrated Ibn `Umar:Some men amongst the companions of the Prophet (ﷺ) were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. Allah's Messenger (ﷺ) said, "It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it (i.e. the Night of Qadr) should search in the last seven (nights of Ramadan)

Sahih al-Bukhari 2018Virtues Of The Night Of Qadrfiled here by the compiler

حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، قَالَ حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ‏.‏ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُجَاوِرُ فِي رَمَضَانَ الْعَشْرَ الَّتِي فِي وَسَطِ الشَّهْرِ، فَإِذَا كَانَ حِينَ يُمْسِي مِنْ عِشْرِينَ لَيْلَةً تَمْضِي، وَيَسْتَقْبِلُ إِحْدَى وَعِشْرِينَ، رَجَعَ إِلَى مَسْكَنِهِ وَرَجَعَ مَنْ كَانَ يُجَاوِرُ مَعَهُ‏.‏ وَأَنَّهُ أَقَامَ فِي شَهْرٍ جَاوَرَ فِيهِ اللَّيْلَةَ الَّتِي كَانَ يَرْجِعُ فِيهَا، فَخَطَبَ النَّاسَ، فَأَمَرَهُمْ مَا شَاءَ اللَّهُ، ثُمَّ قَالَ ‏ "‏ كُنْتُ أُجَاوِرُ هَذِهِ الْعَشْرَ، ثُمَّ قَدْ بَدَا لِي أَنْ أُجَاوِرَ هَذِهِ الْعَشْرَ الأَوَاخِرَ، فَمَنْ كَانَ اعْتَكَفَ مَعِي فَلْيَثْبُتْ فِي مُعْتَكَفِهِ، وَقَدْ أُرِيتُ هَذِهِ اللَّيْلَةَ ثُمَّ أُنْسِيتُهَا فَابْتَغُوهَا فِي الْعَشْرِ الأَوَاخِرِ وَابْتَغُوهَا فِي كُلِّ وِتْرٍ، وَقَدْ رَأَيْتُنِي أَسْجُدُ فِي مَاءٍ وَطِينٍ ‏"‏‏.‏ فَاسْتَهَلَّتِ السَّمَاءُ فِي تِلْكَ اللَّيْلَةِ، فَأَمْطَرَتْ، فَوَكَفَ الْمَسْجِدُ فِي مُصَلَّى النَّبِيِّ صلى الله عليه وسلم لَيْلَةَ إِحْدَى وَعِشْرِينَ، فَبَصُرَتْ عَيْنِي رَسُولَ اللَّهِ صلى الله عليه وسلم وَنَظَرْتُ إِلَيْهِ انْصَرَفَ مِنَ الصُّبْحِ، وَوَجْهُهُ مُمْتَلِئٌ طِينًا وَمَاءً‏.‏

Narrated Abu Sa`id Al-Khudri:Allah's Messenger (ﷺ) used to practice I`tikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in I`tikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced I`tikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, "I used to practice I`tikaf for these ten days (i.e. the middle third but now I intend to stay in I`tikaf for the last ten days (of the month); so whoever was in I`tikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water." On the night of the 21st, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque at the praying place of the Prophet (ﷺ) . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water

Sahih Muslim 1173I'tikaffiled here by the compiler

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَرَادَ أَنْ يَعْتَكِفَ صَلَّى الْفَجْرَ ثُمَّ دَخَلَ مُعْتَكَفَهُ وَإِنَّهُ أَمَرَ بِخِبَائِهِ فَضُرِبَ أَرَادَ الاِعْتِكَافَ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ فَأَمَرَتْ زَيْنَبُ بِخِبَائِهَا فَضُرِبَ وَأَمَرَ غَيْرُهَا مِنْ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم بِخِبَائِهِ فَضُرِبَ فَلَمَّا صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم الْفَجْرَ نَظَرَ فَإِذَا الأَخْبِيَةُ فَقَالَ ‏ "‏ آلْبِرَّ تُرِدْنَ ‏"‏ ‏.‏ فَأَمَرَ بِخِبَائِهِ فَقُوِّضَ وَتَرَكَ الاِعْتِكَافَ فِي شَهْرِ رَمَضَانَ حَتَّى اعْتَكَفَ فِي الْعَشْرِ الأَوَّلِ مِنْ شَوَّالٍ ‏.‏

A'isha (Allah be pleased with her) reported that when the Messenger of Allah (ﷺ) decided to observe i'tikaf, he prayed in the morning and then went to the place of his i'tikaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe i'tikaf in the last ten days of Ramadan. Zainab (the wife of the Holy Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Allah's Apostle (ﷺ) commanded that tents should be pitched for them too. And they were pitched. When the Messenger of Allah (may peace he upon him) offered the morning prayer, he looked and found (so many) tents. Thereupon he said:What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned i'tikaf in the month of Ramadan and postponed it to the first ten days of Shawwal

Sahih Muslim 1173I'tikaffiled here by the compiler

وَحَدَّثَنَاهُ ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، ح وَحَدَّثَنِي عَمْرُو بْنُ سَوَّادٍ، أَخْبَرَنَا ابْنُ، وَهْبٍ أَخْبَرَنَا عَمْرُو بْنُ الْحَارِثِ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا أَبُو أَحْمَدَ، حَدَّثَنَا سُفْيَانُ، ح وَحَدَّثَنِي سَلَمَةُ بْنُ شَبِيبٍ، حَدَّثَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنَا الأَوْزَاعِيُّ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، حَدَّثَنَا أَبِي، عَنِ ابْنِ إِسْحَاقَ، كُلُّ هَؤُلاَءِ عَنْ يَحْيَى بْنِ، سَعِيدٍ عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، - رضى الله عنها - عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ بِمَعْنَى حَدِيثِ أَبِي مُعَاوِيَةَ ‏.‏ وَفِي حَدِيثِ ابْنِ عُيَيْنَةَ وَعَمْرِو بْنِ الْحَارِثِ وَابْنِ إِسْحَاقَ ذِكْرُ عَائِشَةَ وَحَفْصَةَ وَزَيْنَبَ - رضى الله عنهن - أَنَّهُنَّ ضَرَبْنَ الأَخْبِيَةَ لِلاِعْتِكَافِ ‏.‏

This hadith has been reported through another chain of transmitters, and there it is mentioned that. 'A'isha, Hafsa and Zainab (Allah be pleased with them) pitched the tents for i'tikaf

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

riyad-salihin §1498riyad-salihinArabic sense: الصيام, رمضان, صيام

1167 وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل رواه مسلم

riyad-salihin §1552riyad-salihinArabic sense: الصيام, رمضان, صيام

| باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به

riyad-salihin §1593riyad-salihinArabic sense: الصيام, رمضان, صيام

1246 عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل رواه مسلم

mukhtasar-minhaj §441mukhtasar-minhajArabic sense: السحور, سحور, صيام

والثاني: القيلولة، فإنها مما تعين على قيام الليل، كما يعين السحور على صيام النهار، فإن نام فليجتهد في الانتباه قبل الزوال بقدر الاستعداد للصلاة قبل دخول الوقت.

riyad-salihin §1553riyad-salihinArabic sense: الصيام, رمضان, صيام

قال الله تعالى @QB@ يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم @QE@ إلى قوله تعالى @QB@ شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر @QE@ الآية وأما الأحاديث فقد تقدمت في الباب الذي قبله

ihya §2398ihyaArabic sense: السحور, رمضان, سحور

وأما السنن فست تأخير السحور وتعجيل الفطر بالتمر أو الماء قبل الصلاة وترك السواك بعد الزوال والجود في شهر رمضان لما سبق من فضائله في الزكاة ومدارسة القرآن والاعتكاف في المسجد لا سيما في العشر الأخير فهو عادة رسول الله صلى الله عليه وسلم كان إذا دخل العشر الأواخر طوى الفراش وشد المئزر ودأب وأدأب أهله + حديث كان إذا دخل العشر الأواخر طوى الفراش الحديث متفق عليه من حديث عائشة بلفظ أحيا الليل وأيقظ أهله وجد وشد المئزر + أي أداموا النصب في العبادة إذ فيها ليلة القدر والأغلب أنها في أوتارها وأشبه الأوتار ليلة إحدى وثلاث وخمس وسبع

Research library

المكتبة البحثية889 works held

Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.

10.1016/j.dsx.2019.02.005Diabetes & metabolic syndrome (2019)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Fasting, Hypoglycemia

A systematic review on efficacy and safety of the current hypoglycemic agents in patients with diabetes during Ramadan fasting.: The fasting in the holy month of Ramadan is passionately practised among the Muslims population around the world. Patients with diabetes are generally considered to have various risks with fasting. The recent pharmacologic and technical advances in the management of diabetes may have enabled these patients to practice safe fasting. The purpose of this review is to scientific evidence on the safety and efficacy of the current hypoglycemic agents during Ramadan. METHODS: An extensive Electronic se

10.1007/s11845-023-03526-zIrish journal of medical science (2024)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Fasting

Effect of Ramadan fasting on thyroid functions in hypothyroid patients taking levothyroxine: a systematic review and meta-analysis.: Background: The major changes in the timing of meals during Ramadan may be challenging for hypothyroid patients on levothyroxine. We aimed to study the effect of Ramadan fasting on thyroid functions in hypothyroid patients taking levothyroxine. Methods: We did a comprehensive search of 8 databases for Randomized controlled studies (RCTs) and observational studies investigating the effect of Ramadan fasting on thyroid functions in hypothyroid individuals taking levothyroxine. Relevant data was ex

10.1016/j.numecd.2024.02.002Nutrition, metabolism, and cardiovascular diseases : NMCD (2024)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Fasting

The effect of observing religious or faith-based fasting on cardiovascular disease risk factors: A systematic review and meta-analysis.: Aims: Cardiovascular diseases (CVD) are the leading cause of death worldwide. Fasting is common in many religions and is associated with health benefits. This systematic review to compares the impact of different religious fasting practices, on risk of cardiometabolic diseases. Data synthesis: The search covered five databases following PRISMA guidelines to identify papers published in English from inception to March 2023 (updated January 2024). Inclusion criteria were healthy adults in observat

10.1111/ijcp.13817International journal of clinical practice (2021)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Hypoglycemia

Impact of Ramadan-focused diabetes education on hypoglycemia risk and metabolic control for patients with type 2 diabetes mellitus: A systematic review.: Background: Ramadan fasting is regarded as a form of worship amongst Muslims. However, patients with a high risk of diabetic complications are advised to avoid fasting, as the practice is associated with significant impacts on several health factors for type 2 diabetic patients, including glycaemic control. Thus, a lack of focused education before Ramadan may result in negative health outcomes. Aim: To evaluate the impact of a Ramadan-focused diabetes education programme on hypoglycaemic risk an

10.1186/s12884-018-2048-yBMC pregnancy and childbirth (2018)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Fasting

The effect of Ramadan fasting during pregnancy on perinatal outcomes: a systematic review and meta-analysis.: Background: Although exempt, many pregnant Muslim women partake in the daily fast during daylight hours during the month of Ramadan. In other contexts an impoverished diet during pregnancy impacts on birth weight. The aim of this systematic review was to determine whether Ramadan fasting by pregnant women affects perinatal outcomes. Primary outcomes investigated were perinatal mortality, preterm birth and small for gestational age (SGA) infants. Secondary outcomes investigated were stillbirth, n

10.4103/ijmr.ijmr_1380_17The Indian journal of medical research (2019)MEDLINE-indexed journal, not yet read by us; matched on Fasting, Islam, Ramadan, Ramadan fasting, Hypoglycemia

Effect of Ramadan fasting on glycaemic parameters & body mass index in type II diabetic patients: A meta-analysis.: Background & objectives: There has been an ongoing debate about the impact of Ramadan fasting (RF) on the health of these individuals who fast during Ramadan. The aim of this meta-analysis was to evaluate the relationship between RF and glycaemic parameters in type 2 diabetes mellitus (T2DM) patients. Methods: Search terms were decided and databases such as MEDLINE EBSCO, Google Scholar and EMBASE were searched for eligible studies. Standardized mean differences and 95 per cent confidence interv

Research library, full list

251 to 275 of 889

Barriers to cervical cancer screening and acceptability of HPV self-testing: a cross-sectional comparison between ethnic groups in Southern Thailand.

Background: Cervical cancer rates are higher in low-resourced countries than high, partly due to lower rates of screening. Incidence in Thailand is nearly three times higher than in the USA (16.2 vs 6.5 age-standardised incidence), even with Thailand's universal health coverage, which includes screening, suggesting that alternative methods are needed to reduce the burden. We investigated barriers to screening, as well as acceptability of self-collection human papillomavirus (HPV) testing as a primary form of cervical cancer screening among Buddhist and Muslim communities in Southern Thailand. Methods: 267 women from the Buddhist district of Ranot and Muslim district of Na Thawi, Songkhla were recruited to complete a survey assessing knowledge and risk factors of HPV and cervical cancer. Participants were offered an HPV self-collection test with a follow-up survey assessing acceptability.

matched on Islam (mesh)

Restructuring of the Gut Microbiome by Intermittent Fasting Prevents Retinopathy and Prolongs Survival in db/db Mice.

Intermittent fasting (IF) protects against the development of metabolic diseases and cancer, but whether it can prevent diabetic microvascular complications is not known. In db/db mice, we examined the impact of long-term IF on diabetic retinopathy (DR). Despite no change in glycated hemoglobin, db/db mice on the IF regimen displayed significantly longer survival and a reduction in DR end points, including acellular capillaries and leukocyte infiltration. We hypothesized that IF-mediated changes in the gut microbiota would produce beneficial metabolites and prevent the development of DR. Microbiome analysis revealed increased levels of Firmicutes and decreased Bacteroidetes and Verrucomicrobia. Compared with db/db mice on ad libitum feeding, changes in the microbiome of the db/db mice on IF were associated with increases in gut mucin, goblet cell number, villi length, and reductions in p

matched on Fasting (mesh)

Wilson RA, Deasy W, Stathis CG, Hayes A, Cooke MB (2018)cohort or longitudinalMEDLINE-indexed journal, not yet read by usNutrients35 citations

Intermittent Fasting with or without Exercise Prevents Weight Gain and Improves Lipids in Diet-Induced Obese Mice.

Intermittent fasting (IF) and high intensity interval training (HIIT) are effective lifestyle interventions for improving body composition and overall health. However, the long-term effects of IF and potential synergistic effects of combining IF with exercise are unclear. The purpose of the study was to investigate the long-term effects of IF, with or without HIIT, on body composition and markers of metabolic health in diet-induced obese mice. In a randosmised, controlled design, 8-week-old C57BL/6 mice (males (n = 39) and females (n = 49)) were fed a high fat (HF) and sugar (S) water diet (30% (w/v)) for 24-weeks but were separated into five groups at 12-weeks: (1) 'obese' baseline control (OBC); (2) no intervention (CON); (3) intermittent fasting (IF); (4) high intensity intermittent exercise (HIIT) and (5) combination of dietary and exercise intervention (IF + HIIT). Body composition,

matched on Fasting (mesh)

Padela AI, Zaganjor H (2014)cohort or longitudinalMEDLINE-indexed journal, not yet read by usTransplantation23 citations

Relationships between Islamic religiosity and attitude toward deceased organ donation among American Muslims: a pilot study.

Background: Religion-rooted beliefs and values are often cited as barriers to organ donation among Muslims. Yet how Islamic religiosity relates to organ donation attitude among Muslims is less studied. Methods: Using a community based participatory research approach, we recruited adults from mosque communities to self-administer a questionnaire assessing levels of Islamic religiosity, attitude toward deceased organ donation, and sociodemographic descriptors. Results: Of the 97 respondents, there were nearly equal numbers of men and women. Over a third were Arab American (n=36), and nearly a quarter were either South Asian (n=23) or African American (n=25). Respondents viewing difficulties in life as punishment from God had a decreased odds of believing deceased organ donation to be justified (OR 0.85, P<0.05). Other measures of Islamic religiosity, such as intrinsic religiosity, positive

matched on Islam (mesh)

Saffari M, Pakpour AH, Naderi MK, Koenig HG, Baldacchino DR, Piper CN (2013)cohort or longitudinalMEDLINE-indexed journal, not yet read by usNephrology (Carlton, Vic.)60 citations

Spiritual coping, religiosity and quality of life: a study on Muslim patients undergoing haemodialysis.

Aim: The number of haemodialysis patients globally is increasing and spiritual resources may help overcome adjustment problems among such patients. This study examined the relationships between spiritual/religious, demographic and clinical variables and quality of life among Iranian Muslims undergoing haemodialysis. Methods: Using a cross-sectional design, 362 haemodialysis patients were surveyed from three general hospitals located in Tehran, Iran. Spiritual coping strategies, Duke University Religion Index, EQ-5D 3L and a demographic questionnaire were administered. Hierarchical regression was used to identify predictors of quality of life and health status. Results: The distribution of reported problems across dimensions of quality of life was: mobility (59.4%), usual activities (30.4%), self-care (21.3%), pain/discomfort (47.8%) and anxiety/depression (29.3%). Univariate analysis sho

matched on Islam (mesh)

Banning M, Hafeez H (2010)cohort or longitudinalMEDLINE-indexed journal, not yet read by usJournal of cancer education : the official journal of the American Association for Cancer Education18 citations

A two-center study of Muslim women's views of breast cancer and breast health practices in Pakistan and the UK.

Breast health awareness practices of Pakistani Muslim women in the UK and Pakistan is unknown. Focus group interviews were used to investigate the impact of culture and psychosocial issues on breast health awareness involving 44 women in Lahore and London. Women based in Lahore were more inquisitive about breast cancer and held more developed views compared with British Pakistani Muslim women. Women concurred that concise and relevant breast health education is needed irrespective of faith to improve cultural sensitivity and awareness in both Pakistani communities (both men and women).

matched on Islam (mesh)

Dienberg Love G, Seeman TE, Weinstein M, Ryff CD (2010)cohort or longitudinalMEDLINE-indexed journal, not yet read by usJournal of aging and health275 citations

Bioindicators in the MIDUS national study: protocol, measures, sample, and comparative context.

Objectives: Midlife in the United States (MIDUS) is a national study of health and aging among individuals aged 25 to 74 at baseline (1995-1996). Longitudinal survey assessments (2004-2005), were followed by biological assessments on a subsample (aged 35-85).To facilitate public use, we describe the protocol, measures, and sample. Method: Respondents traveled to clinics for a 2-day data-collection protocol that included fasting blood specimens, 12-hr urine specimen, medical history, physical exam, bone densitometry, and a laboratory challenge (heart rate variability, blood pressure, respiration, salivary cortisol). Results: Response rates for the biological protocol (N = 1,255) were 39.3% or 43.1% (adjusting for those who could not be located or contacted). Reasons for nonparticipation were travel, family obligations, and being too busy. Respondents were comparable to the recruitment poo

matched on Fasting (mesh)

Ghubash R, Eapen V (2009)cohort or longitudinalMEDLINE-indexed journal, not yet read by usPsychological reports15 citations

Postpartum mental illness: perspectives from an Arabian Gulf population.

There is growing awareness of the importance of mental health issues in the perinatal period in Western societies, but very little information is available from Muslim and Arab countries. Qualitative information gathered using focus group discussions of women of childbearing age is presented along with additional information obtained from key informant interviews with grandmothers, husbands, and health care professionals in the United Arab Emirates. The participants were women attending a public sector clinic in Al Ain, Abu Dhabi, and a private clinic in Dubai on a particular day. There were 19 women in the age range 17 to 46 years (M age = 29 yr.). The majority of the women who took part in the study did not recognize postnatal depression as a psychological issue but considered the problems a result of "evil eye" or "Jinn." The present findings suggest the need for initiating awareness

matched on Islam (mesh)

Vasegh S, Mohammadi MR (2007)cohort or longitudinalMEDLINE-indexed journal, not yet read by usInternational journal of psychiatry in medicine38 citations

Religiosity, anxiety, and depression among a sample of Iranian medical students.

Objective: There are many studies of religion and mental health in a Christian context, but studies in Islamic countries are few. Most previous studies used only a single question for measuring religion, and several of them showed negative associations between religion and indexes of anxiety or depression among older people. This study preliminary assesses the associations between religious variables, anxiety, and depression in a sample of Muslim students. Method: This cross-sectional study examines a sample of medical students (N = 285) for association(s) between religiosity, anxiety, and depression. The subjects completed a Muslim religiosity questionnaire including religious beliefs, emotions, and behaviors subscales and the Beck anxiety and depression inventories during their psychiatry rotation at Roozbeh psychiatric hospital, Tehran, Iran. Results: all the three religious subscales

matched on Islam (mesh)

Masood K, Gazzaz ZJ, Ismail K, Dhafar KO, Kamal A (2007)cohort or longitudinalMEDLINE-indexed journal, not yet read by usInternational journal of psychiatry in medicine9 citations

Pattern of psychiatry morbidity during Hajj period at Al-Noor Specialist Hospital.

Objective: To study the pattern and extent of psychiatric morbidity in the Hajj period (pilgrimage to Mecca by a Muslim). Method: Study was conducted by psychiatry department and Health Research Centre, Al-Noor Specialist Hospital. We recorded demographic and clinical characteristics of all patients presenting during first two weeks of Zulhajjah, 1425H (11th to 24th of January 2005). Detailed clinical interviews were conducted by qualified psychiatrists and findings were recorded in semi-structured form. Diagnoses were made following the guidelines in clinical version of chapter V (Mental and Behavioral Disorders) of International Classification of Diseases (ICD-10). In difficult cases diagnosis was assigned by consensus between three psychiatrists. Results: During study period 92 patients presented. Males were dominant (54%). Mean age was 43 +/- 17. Highest proportion (52%) belonged to

matched on Islam (mesh)

Inhorn MC (2006)cohort or longitudinalMEDLINE-indexed journal, not yet read by usCulture, medicine and psychiatry58 citations

Making Muslim babies: IVF and gamete donation in Sunni versus Shi'a Islam.

Medical anthropological research on science, biotechnology, and religion has focused on the "local moral worlds" of men and women as they make difficult decisions regarding their health and the beginnings and endings of human life. This paper focuses on the local moral worlds of infertile Muslims as they attempt to make, in the religiously correct fashion, Muslim babies at in vitro fertilization (IVF) clinics in Egypt and Lebanon. As early as 1980, authoritative fatwas issued from Egypt's famed Al-Azhar University suggested that IVF and similar technologies are permissible as long as they do not involve any form of third-party donation (of sperm, eggs, embryos, or uteruses). Since the late 1990s, however, divergences in opinion over third-party gamete donation have occurred between Sunni and Shi'ite Muslims, with Iran's leading ayatollah permitting gamete donation under certain condition

matched on Islam (mesh)

Borimnejad L, Parsa Yekta Z, Nikbakht-Nasrabadi A, Firooz A (2006)cohort or longitudinalMEDLINE-indexed journal, not yet read by usGender medicine45 citations

Quality of life with vitiligo: comparison of male and female muslim patients in Iran.

Background: Vitiligo is a chronic pigmentary disorder of the skin that, although not life threatening, may considerably influence the psychological well-being of patients. It has been suggested that vitiligo patients suffer from low self-esteem, poor body image, and poor quality of life (QOL). Objective: The aim of this study was to explore and compare QOL in male and female patients with vitiligo in Iran. Methods: To obtain the patients' self-assessment of QOL, we used a 17-item multiple-choice questionnaire based on the Dermatology Life Quality Index (DLQI). All statistics used 2-way analysis of variance comparisons with an (alpha-risk of 5%. DLQI scores were assessed using nonparametric comparisons, and qualitative variables were compared with xi(2) testing. Categorical regression analyses were also used as an exploratory aim. Results: A total of 77 Muslim patients with vitiligo (53 f

matched on Islam (mesh)

Alobaidi S (2024)reviewMEDLINE-indexed journal, not yet read by usCureus3 citations

Ramadan Fasting and Its Impact on Patients With Chronic Kidney Disease: Insights and Guidelines.

Fasting during the month of Ramadan is a religious practice observed by millions of Muslims worldwide, including those with chronic kidney disease (CKD). This comprehensive review aims to reflect upon the impacts of Ramadan fasting on CKD patients, excluding those on renal replacement therapy, through an analysis of clinical trials, observational studies, and expert reviews from diverse geographic and methodological backgrounds. It addresses renal function stability, broader health considerations, hydration and electrolyte balance, individual variability in fasting responses, clinical and biochemical effects, nutritional considerations, and metabolic effects. This review reveals that, with appropriate monitoring, dietary management, and individualized care plans, many CKD patients can safely participate in Ramadan fasting without adversely affecting their renal function or overall health

matched on Ramadan (text), Ramadan fasting (text)

Leow CHW, Tan B, Miyashita M, Lee JKW (2022)reviewMEDLINE-indexed journal, not yet read by usJournal of the International Society of Sports Nutrition2 citations

Cultural differences in hydration practices among physically active individuals: a narrative review.

It is well-established that appropriate hydration practices are essential in promoting health and optimizing performance and recovery. However, evidence-based hydration guidelines may not be adopted due to cultural differences across countries, such as religious beliefs, traditions, preferences, and beverage availability. Examples of hydration practices influenced by culture include beer consumption after sports in Western countries, consumption of sugarcane juice in India and Ramadan fasting among Muslims. For most cultural hydration practices, there is limited scientific evidence on their effects on rehydration, exercise performance, and recovery. Despite possible benefits of various hydration practices on exercise performance and recovery, they are inconsistent with current evidence-based hydration recommendations. More research on the impacts of cultural hydration differences on phys

matched on Ramadan (text), Ramadan fasting (text)

Bencharif M, Sersar I, Bentaleb M, Boutata FZ, Benabbas Y (2022)reviewMEDLINE-indexed journal, not yet read by usFrontiers in nutrition2 citations

Ramadan Fasting and NCDs-Example of the Diabetes.

Although Ramadan lasts only for 1 month each year, it can be accompanied by significant changes in: both energy and nutritional intake; in the diet composition; in the working hours; and the usual way of life. The majority of practitioners consume two meals, one after sunset (Iftar) and one before dawn (Sohor). During this month, it is also an opportunity to share a meal with family and friends, a period of highly intensified socialization. In parallel with the nutritional changes brought about by this unique pattern of fasting in Ramadan, other metabolic and physiological changes may occur, such as fluctuations in body weight and/or disturbance in the quantity and quality of the sleep-wake circadian rhythm. In the verses of the Qur'an, the exemption from fasting in certain situations such as illness is clearly stated. Despite this religious tolerance, many faithful who are eligible for

matched on Ramadan (text), Ramadan fasting (text)

Moghadam MT, Taati B, Taati B, Paydar Ardakani SM, Suzuki K (2020)reviewMEDLINE-indexed journal, not yet read by usFrontiers in nutrition21 citations

Ramadan Fasting During the COVID-19 Pandemic; Observance of Health, Nutrition and Exercise Criteria for Improving the Immune System.

Fasting is one of the religious rituals of Muslims worldwide who refrain from eating foods and liquids every year during Ramadan. This year (2020), Ramadan is very different from previous years due to the outbreak of a terrible microscopic giant called coronavirus disease 2019 (COVID-19). The pandemic COVID-19 has made Ramadan very important this year because the virus has infected millions of people around the world and killed thousands, especially people with immunodeficiency. In dealing with COVID-19, maintaining good hygiene and supporting the immune system are effective, preventive approaches. Moderate exercise training and proper nutrition are the most important factors to support immune function. Lack of facilities, poor health and many traditions that lead to public community gatherings have made many Islamic countries susceptible to this dangerous virus. In such an unprecedented

matched on Ramadan (text), Ramadan fasting (text)

Mazidi M, Rezaie P, Chaudhri O, Karimi E, Nematy M (2015)reviewMEDLINE-indexed journal, not yet read by usPakistan journal of medical sciences39 citations

The effect of Ramadan fasting on cardiometabolic risk factors and anthropometrics parameters: A systematic review.

Unlabelled: Fasting during the month of Ramadan is a religious rituals of all healthy adult Muslims. However, there is no clear agreement on the effects of Ramadan fasting on cardiovascular disease. Comorbidities and factors such as age, gender, health status, daily duration of fasting, food intake before and after fasting may impact on a fasting individual's cardiometabolic risk. This review was undertaken to assess the effects of Ramadan fasting on: the incidence of cardiovascular disease during the month of Ramadan; the clinical status of patients with stable cardiac disease; and any alterations in cardiometabolic risk profile. Methods: A systematic search was undertaken for studies that investigated the impact of Ramadan fasting on cardiovascular outcomes and risk factors. Electronic databases including MEDLINE, Scopus and Web of Knowledge were searched from 1982 up to 2014. The inci

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Stanek A, Brożyna-Tkaczyk K, Zolghadri S, Cholewka A, Myśliński W (2022)reviewMEDLINE-indexed journal, not yet read by usNutrients32 citations

The Role of Intermittent Energy Restriction Diet on Metabolic Profile and Weight Loss among Obese Adults.

Obesity is a disease defined by an elevated body mass index (BMI), which is the result of excessive or abnormal accumulation of fat. Dietary intervention is fundamental and essential as the first-line treatment for obese patients, and the main rule of every dietary modification is calorie restriction and consequent weight loss. Intermittent energy restriction (IER) is a special type of diet consisting of intermittent pauses in eating. There are many variations of IER diets such as alternate-day fasting (ADF) and time-restricted feeding (TRF). In the literature, the IER diet is known as an effective method for bodyweight reduction. Furthermore, IER diets have a beneficial effect on systolic or diastolic pressure, lipid profile, and glucose homeostasis. In addition, IER diets are presented as being as efficient as a continuous energy restriction diet (CER) in losing weight and improving me

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Vasim I, Majeed CN, DeBoer MD (2022)reviewMEDLINE-indexed journal, not yet read by usNutrients188 citations

Intermittent Fasting and Metabolic Health.

Given the ongoing strain that the obesity epidemic has placed on public health outcomes, new and effective approaches to weight control are needed. One approach to improving weight and metabolic outcomes is intermittent fasting, which consists of multiple different timing schedules for temporary food avoidance, including alternate-day fasting, other similar full-day fasting patterns, and time-restricted feeding (where the day's food is consumed over a 6-h period, allowing for 18 h of fasting). These feeding schedules have favorable metabolic effects by intermittently inducing the metabolism of fatty acids to ketones. The regimens overall lead to a decrease in weight and have been linked to improvements in dyslipidemia and blood pressure. While more research is needed on longer-term outcomes and this approach should be avoided in particular health conditions, intermittent fasting should b

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Sadeghian M, Rahmani S, Khalesi S, Hejazi E (2021)reviewMEDLINE-indexed journal, not yet read by usClinical nutrition (Edinburgh, Scotland)37 citations

A review of fasting effects on the response of cancer to chemotherapy.

Background & aims: Studies suggest that fasting before or during chemotherapy may induce differential stress resistance, reducing the adverse effects of chemotherapy and enhancing the efficacy of drugs. In this article, we review the effects of fasting, including intermittent, periodic, water-only short-term fasting, and caloric restriction on the responsiveness of tumor cells to cytotoxic drugs, their protective effect on normal cells, and possible mechanisms of action. Methods: We could not perform a systematic review due to the wide variation in the study population, design, dependent measures, and outcomes (eg, type of cancer, treatment variation, experimental setting, etc.). However, a systematic approach to search and review literature was used. The electronic databases PubMed (MEDLINE), Scopus, and Embase were searched up to July 2020. Results: Fasting potentially improves the res

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Wilhelmi de Toledo F, Grundler F, Sirtori CR, Ruscica M (2020)reviewMEDLINE-indexed journal, not yet read by usAnnals of medicine81 citations

Unravelling the health effects of fasting: a long road from obesity treatment to healthy life span increase and improved cognition.

In recent years a revival of interest has emerged in the health benefits of intermittent fasting and long-term fasting, as well as of other related nutritional strategies. In addition to meal size and composition a new focus on time and frequency of meals has gained attention. The present review will investigate the effects of the main forms of fasting, activating the metabolic switch from glucose to fat and ketones (G-to-K), starting 12-16 h after cessation or strong reduction of food intake. During fasting the deactivation of mTOR regulated nutrient signalling pathways and activation of the AMP protein kinase trigger cell repair and inhibit anabolic processes. Clinical and animal studies have clearly indicated that modulating diet and meal frequency, as well as application of fasting patterns, e.g. intermittent fasting, periodic fasting, or long-term fasting are part of a new lifestyle

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Persynaki A, Karras S, Pichard C (2017)reviewMEDLINE-indexed journal, not yet read by usNutrition (Burbank, Los Angeles County, Calif.)73 citations

Unraveling the metabolic health benefits of fasting related to religious beliefs: A narrative review.

Periodic fasting, under a religious aspect, has been adopted by humans for centuries as a crucial pathway of spiritual purification. Caloric restriction, with or without exclusion of certain types of food, is often a key component. Fasting varies significantly among different populations according to cultural habits and local climate conditions. Religious fasting in terms of patterns (continuous versus intermittent) and duration can vary from 1 to 200 d; thus, the positive and negative impact on health can be considerable. Advantages of religious fasting are claimed by many but have been explored mainly by a limited number of studies conducted in Buddhist, Christian, or Muslim populations. These trials indicate that religious fasting has beneficial effects on body weight and glycemia, cardiometabolic risk markers, and oxidative stress parameters. Animals exposed to a diet mimicking fasti

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Mattson MP, Longo VD, Harvie M (2017)reviewMEDLINE-indexed journal, not yet read by usAgeing research reviews738 citations

Impact of intermittent fasting on health and disease processes.

Humans in modern societies typically consume food at least three times daily, while laboratory animals are fed ad libitum. Overconsumption of food with such eating patterns often leads to metabolic morbidities (insulin resistance, excessive accumulation of visceral fat, etc.), particularly when associated with a sedentary lifestyle. Because animals, including humans, evolved in environments where food was relatively scarce, they developed numerous adaptations that enabled them to function at a high level, both physically and cognitively, when in a food-deprived/fasted state. Intermittent fasting (IF) encompasses eating patterns in which individuals go extended time periods (e.g., 16-48h) with little or no energy intake, with intervening periods of normal food intake, on a recurring basis. We use the term periodic fasting (PF) to refer to IF with periods of fasting or fasting mimicking di

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Yildirim Keskin A, Şentürk S, Teke ZB (2024)MEDLINE-indexed journal, not yet read by usDiabetes research and clinical practice

Ramadan as religious ritual: Experiences of Muslim people with Type 2 Diabetes in Türkiye regarding Ramadan.

This study aims to determine the experiences of Muslim people with Type 2 Diabetes Mellitus (DM) about Ramadan in Türkiye. This phenomenological study was conducted with 30 Muslim people with Type 2 DM. The data were collected by holding in-depth individual interviews with a semi-structured interview form and analyzed using Colaizzi's seven-stage analysis and the MAXQDA-20 program. As a result, three main themes with 12 categories were determined as follows: (i) "the month of Ramadan and the meaning of fasting", (ii) "the effects of fasting", and (iii) "coping with difficulties". The participants stated that the month of Ramadan is one of the pillars of Islam and that it includes worshiping, finding peace, completing oneself in the religious sense, purifying oneself from sins, resting physically and spiritually, and appreciating the meaning of hunger, thirst, and blessings. However, some

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Changes in dietary and lifestyle behaviors and mental stress among medical students upon Ramadan diurnal intermittent fasting: a prospective cohort study from Taif/Saudi Arabia.

Background: Intermittent fasting (IF) is a popular dietary plan for weight loss. In fact, fasting is a common practice in different religions such as Buddhism, Hinduism, Judaism, Christianity, and Islam. During the month of Ramadan, more than 1.5 billion Muslims worldwide fast from dawn to sunset. Ramadan diurnal intermittent fasting (RDIF) has health benefits, including a reduction in cardiovascular disease (CVD) risk and an improvement in mood. However, little is known about the effects of RDIF on lifestyle behaviors, such as regular exercise, consuming healthy diet, and avoiding harmful substances, as well as mental stress, and academic performance in high school and university students. Methods: In this prospective cohort study, two self-reported questionnaires were sent one week before and during the last week of Ramadan (April 2022; Ramadan 1443 in Hijri Islamic Calendar) to assess

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