Ramadan fasting رمضان

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

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

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

لَقَالُوٓاْ إِنَّمَا سُكِّرَتۡ أَبۡصَٰرُنَا بَلۡ نَحۡنُ قَوۡمࣱ مَّسۡحُورُونَ

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

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.’

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.’

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

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

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

(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

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.

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

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

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

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)

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

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

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

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

| باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به

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

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.

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

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

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

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

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

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

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

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

Comprehensive care for patients with diabetes in Ramadan: A module for pharmacy students and pharmacists.

Introduction: Prior studies show that many patients with diabetes whose health maybe impacted by fasting, choose to fast during Ramadan. This study describes the implementation and evaluation of an online module targeting bachelor of pharmacy (BPharm) and doctor of pharmacy (PharmD) students that aims to improve participants' knowledge, communication, and self-efficacy concerning proper care for patients with diabetes in Ramadan. Methods: An online module consisting of two phases targeting both BPharm and PharmD students was implemented over two semesters in fall 2020 and spring 2021. Participants were directed to fill pre-module and post-module assessments to evaluate the change in their knowledge and self-efficacy using two scales. Pre- and post-survey data for participants' knowledge and self-efficacy were analyzed for significance using paired sample t-tests. Qualitative data analysi…

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The Association between Acute Myocardial Infarction-Related Outcomes and the Ramadan Period: A Retrospective Population-Based Study.

Fasting throughout the Muslim month of Ramadan may impact cardiovascular health. This study examines the association between the Ramadan period and acute myocardial infarction (AMI)-related outcomes among a Muslim population. The data were retrospectively extracted from a tertiary hospital (Beer-Sheva, Israel) database from 2002-2017, evaluating Muslim patients who endured AMI. The study periods for each year were: one month preceding Ramadan (reference period (RP)), the month of Ramadan, and two months thereafter (1840 days in total). A comparison of adjusted incidence rates between the study periods was performed using generalized linear models; one-month post-AMI mortality data were compared using a generalized estimating equation. Out of 5848 AMI hospitalizations, 877 of the patients were Muslims. No difference in AMI incidence between the Ramadan and RP was found (p = 0.893). Howeve…

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Impact of prenatal exposure to Ramadan on disability in Pakistan among adults age 18-64.

Purpose: Temporary disruptions to eating and sleeping patterns due to exposure to Ramadan during pregnancy have been shown to increase the probability of disability and chronic health problems later in life. This study aims to analyze the intent-to-treat effect of prenatal exposure to Ramadan (the Islamic month of fasting) on individual disabilities for individuals age 18 to 64 across three provinces encompassing 94% of Pakistan's population. Subjects and methods: The study uses observational data from 2017 to 2019 by the UN-supported Multiple Indicator Cluster Survey (MICS) on 187,265 adults in Punjab, 71,895 adults in Sindh, and 91,283 in Khyber Pakhtunkhwa, Pakistan. Excluding data on those age > 64 and observations with incomplete data, multivariate regression analysis was conducted on the data of around 277,000 individuals to assess the risk of disability due to pregnancy coinciding…

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Association of Ramadan Participation with Psychological Parameters: A Cross-Sectional Study during the COVID-19 Pandemic in Iran.

COVID-19 restrictions are associated with poor physical-activity (PA). Less is known about the relationship between the combination of these restrictions with Ramadan intermittent fasting (RIF), PA, mental health, and sleep-quality. The present study aimed to evaluate whether COVID-19 restrictions and RIF during the fourth wave of the COVID-19 pandemic in Iran are associated with poor PA, anxiety, well-being, and sleep-quality outcomes. A total of 510 individuals participated in an online questionnaire that was disseminated to adults (≥18 years) residing in Iran from 13 May 2021 to 16 May 2021 (~3 days), just after the end of Ramadan 2021. PA behavior (Godin-Shephard Leisure-Time Exercise Questionnaire), anxiety (General Anxiety Disorder-7), well-being (Mental Health Continuum-Short Form), and sleep-quality (Pittsburgh Sleep Quality Index). Of 510 individuals included in the study (331 f…

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Relation Between Health-Care Medical Provider Opinion and Hemodialysis Patient Attitude Toward Fasting in Ramadan.

Introduction: Muslim hemodialysis (HD) patients are motivated to practice fasting in Ramadan. Health-care providers may be unable to make a recommendation based on lack of evidence. The aim of the present study was to investigate patients' and medical professionals' opinion toward fasting in 4 HD centers in Egypt as well as the impact of physicians' attitude on their patient behavior. Materials and methods: This observational multicentric study was conducted on 161 patients undergoing HD and 23 physicians in 4 HD centers in Egypt just after Ramadan 1438 Hijri. Patients' demographic characteristics as well as any associated comorbidities were recorded. Patients and physician were interviewed and were asked about their opinion toward fasting in HD patients and any experienced complications during fasting. Results: Eighty-one (50.3%) patients of the studied HD patients practiced fasting in …

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Acceptability and utilization of a lipid-based nutrient supplement formulated for pregnant women in rural Niger: a multi-methods study.

Background: In food insecure settings, it may be difficult for pregnant women to meet increased nutritional needs through traditional diets. A promising new strategy to fill nutrient gaps in pregnancy involves the provision of lipid-based nutrient supplements (LNS). We aimed to assess the acceptability and utilization of a 40 g LNS formulation (Epi-E) with increased micronutrient content relative to the recommended daily allowance among pregnant women in rural Niger. Methods: We conducted a two-part, multi-methods study among pregnant women presenting to antenatal care in Madarounfa, Niger during two periods (Ramadan and non-Ramadan). Part 1 included two LNS test meals provided at the health center, and Part 2 included a 14-day home trial to simulate more realistic conditions outside of the health center. Open- and closed-ended questions were used to assess organoleptic properties of Epi…

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Microbiological Quality Assessment of Popular Fresh Date Samples Available in Local Outlets of Dhaka City, Bangladesh.

It is evident that date fruits provide a wide variety of essential nutrients which impart potential human health benefits. In Bangladesh, the popularity of date and its consumption surge few-fold during Ramadan among Muslims owing to the profound emotion related to religious belief that breaking of dawn-to-dusk fasting with dates is fulfilling a Sunnah. The present study aimed to explore the microbiological quality of the five most popular fresh date samples (Nagal, Dhapas, Boroi, Morium, and Tunisia) purchased from different locations of Dhaka City, Bangladesh. Among 25 samples tested, 23 were observed to carry 3.30-5.65 Log CFU/gm aerobic bacteria and 3.30-5.36 Log CFU/gm yeasts and molds population. Coliform bacteria and Escherichia coli were not found in any of the samples analyzed in this study. However, except Nagal and Boroi from Mohammadpur and Mirpur, respectively, none of the s…

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Pre-Ramadan health seeking behavior, fasting trends, eating pattern and sleep cycle in pregnant women at a tertiary care institution of Pakistan.

Objective: To observe the pre-Ramadan health seeking behavior, fasting trends, eating pattern and, sleep cycle in pregnant women. Methods: It is a cross-sectional observational study, from July to September 2017, conducted at Tertiary Care Hospital in Karachi. The tool used for data collection was interviewer based closed ended questionnaire, 279 pregnant women who fasted during Ramadan were included in the study. Results: One to ten days of fasting was observed by 85.7% (198) of women. About 72.4% (202) never consulted any doctor for pre-Ramadan advice regarding fasting in pregnancy. Pregnant women 81.7% (228) believed that fasting would not cause any harm to their unborn child, while 42.7% (119) of family members feared about the health of mother and unborn child. Seventy four percent (208) of respondents had a reduced sleep cycle of about 3-4 hours. The food items consumed at Sehri an…

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The diagnostic utility of sonographic carotid flow time in determining volume responsiveness.

Objective: We aimed to predict volume responsiveness and to assess the diagnostic accuracy of carotid flow time (FTc) with the change in hydration status before and after a passive leg raise (PLR) maneuver. Methods: Participants who presented at a community health fair in a dehydrated state following a prolonged fast while observing the month of Ramadan were recruited. Sonographic FTc measurements were obtained in the semi-Fowler position and after a PLR maneuver while participants were in a fasting state and repeated approximately 3 hours after breaking their fast. Results: In total, 123 participants with mean age of 47±14 years, 55% male, were enrolled. Participants had fasted for an average of 16.9 hours and consumed an average of 933 mL between the 2 ultrasound measurements. Mean FTc values were significantly lower in the fasting state compared with the nonfasting state (312±22 vs 34…

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Characterizing the Impact of Extreme Heat on Mortality, Karachi, Pakistan, June 2015.

Unlabelled: Introduction Karachi, Pakistan was affected by a heat wave in June 2015 during the Muslim holy month of Ramadan. Many media reports attributed the excess deaths in part to the practice of daylight fasting during Ramadan. As much of the published research reports on heat-related mortality in Europe and the United States, an exploration of the effects of extreme heat on residents of a South Asian mega-city address a gap in current disaster research. Hypothesis/Problem This report investigated potential risk factors for excess mortality associated with the June 2015 heat wave in Karachi, Pakistan. Methods: Data were obtained through manual review of death certificates at public hospitals and private clinics in Karachi, Pakistan, conducted from July 1 through July 31, 2015 by a trained physician. Demographic data for any deaths with a primary cause of death of heat-related illnes…

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Implementation of Ramadan-specific diabetes management recommendations: a multi-centered prospective study from Pakistan.

Background: To observe the outcome of implementation of Ramadan-specific diabetes management recommendations in fasting individuals with diabetes through health care providers. Methods: This multi-centered prospective study was conducted at nine diabetes specialist centers in four provinces of Pakistan. The study was carried out in two phases; pre-Ramadan recruitment interview (visit A) and post-Ramadan follow up interview (visit B) of the same patients. Pre-Ramadan individual counseling was given and educational material provided to each patient by health care providers during visit A. Results: Out of 388 patients with diabetes, blood glucose level was checked by all patients with type 1 and 71.43% patients with type 2 diabetes when they developed hypoglycemic symptoms during Ramadan. Of patients with type 1 and type 2 diabetes, 33.33% and 48% discontinued their fast when they felt hypo…

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Cultural influences on medicine use among first-generation Pakistani immigrants in Norway.

Purpose: The aim of this study was to explore medicine use among first-generation immigrants from Pakistan who had been residing in Norway 10 years or more, with emphasis on cultural influences, language proficiency, and sociodemographic variables. Methods: Personal interviews with 82 first-generation Pakistani immigrants (40-80 years) were conducted primarily in the participant's home using a semistructured questionnaire. The participants were users of antihypertensives, and/or antidiabetics, and/or cholesterol-lowering drugs. Results: All participants had a family doctor in Norway. They used on average 6.7 (range: 1-28) prescription drugs, and 48% used nonprescription drugs (primarily analgesics) as well. Fifteen percent were occasionally using drugs acquired from Pakistan. Two thirds reported various disease symptoms despite being on medication. Fifty-one percent lacked essential know…

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Perforated peptic ulcer: different ethnic, climatic and fasting risk factors for morbidity in Al-ain medical district, United Arab Emirates.

Aim: To evaluate risk factors, morbidity and mortality rates of perforated peptic ulcer (PPU) and to investigate factors affecting postoperative complications of PPU. Background: The incidence of PPU has remained constant, simple closure with omental patch repair being the mainstay of treatment. Patients and methods: One hundred and nineteen patients admitted to Al-Ain Hospital with PPU between January 2000 and March 2004 was studied retrospectively; two with deficient data were excluded from the analysis. Logistic regression was used to define factors affecting postoperative complications. Results: The mean age of patients was 35.3 years (range, 20-65). 45.7% of patients were Bangladeshi, and 85.3% originated from the Indian subcontinent. One patient, subsequently found to have a perforated gastric cancer, died. In 116 patients, 26 complications were recorded in 20 patients (17.2%). Com…

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Dietary Restriction and AMPK Increase Lifespan via Mitochondrial Network and Peroxisome Remodeling.

Mitochondrial network remodeling between fused and fragmented states facilitates mitophagy, interaction with other organelles, and metabolic flexibility. Aging is associated with a loss of mitochondrial network homeostasis, but cellular processes causally linking these changes to organismal senescence remain unclear. Here, we show that AMP-activated protein kinase (AMPK) and dietary restriction (DR) promote longevity in C. elegans via maintaining mitochondrial network homeostasis and functional coordination with peroxisomes to increase fatty acid oxidation (FAO). Inhibiting fusion or fission specifically blocks AMPK- and DR-mediated longevity. Strikingly, however, preserving mitochondrial network homeostasis during aging by co-inhibition of fusion and fission is sufficient itself to increase lifespan, while dynamic network remodeling is required for intermittent fasting-mediated longevit…

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