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The present study attempted to examine how Ramadan fasting could influence positive and negative feelings in healthy Muslims. Ninety-one Muslim fasters (48 women; mean age, 28.6±6.2 years) voluntarily completed an on-line inquiry one time a week during eight weeks: before (2 weeks), during (4 weeks), and after (2 weeks) the month of Ramadan 2013 at a specific time-slot that corresponded to the middle of the day, depending on the country in which the participants lived. Results showed that, relative to the period of outside Ramadan, the period of Ramadan fasting was associated with lower levels of positive affect (5.38±1.06 vs. 5.87±1.22, p=0.000), negative affect (2.78±1.31 vs. 2.95±1.35, p=0.057), and depression (2.36±1.31 vs. 2.64±1.46, p=0.004). However, anxiety (4.06±2.00 vs. 4.09±1.79, p=0.843) and wellbeing (6.23±1.36 vs. 6.25±1.47, p=0.804) were not influenced by Ramadan fasting. This study suggests that Ramadan fasting would act as a buffer against the intensity of emotions.

Background: The present study assessed the optimal moment of the day for repeated-sprint training in the fasted state during Ramadan., Methods: Thirty amateur soccer players were randomly assigned to a morning training group (MTG, training at ~08:00 a.m., N.=10), an evening training group (ETG, training around 06:00 p.m., N.=10), and a control group (N.=10). Training sessions, conducted on alternate days, consisted of 3 sets of 6×40-m shuttle sprints (2×20 m with 180° direction changes). A 20-second passive recovery and a 4-minute passive recovery were allowed between repetitions and sets, respectively. Before and after Ramadan, performance was assessed at both 08:00 a.m. and 06:00 p.m. by Countermovement Jump (CMJ), Repeated-Sprint Test (RST), and Yo-Yo Intermittent Recovery Test Level 1 (YYIRT1)., Results: After Ramadan, YYIRT1 performances were enhanced for both groups in the morning (7.82% and 6.29% for MTG and ETG, respectively, P<0.05), and in the evening (6.61% and 11.20%, respectively, P<0.05). Relative changes in YYIRT1 (P=0.33) and RST (-2.13% and -3.44% for MTG and ETG, respectively, P=0.49) at the specific time of training were similar for both groups. No differences were observed in CMJ performances before and after Ramadan for any group (P>0.05)., Conclusions: Morning or evening repeated-sprint training conducted in the fasted state during Ramadan enhanced soccer-specific endurance similarly.

Objective: To compare the effects of two small-sided game (SSG) training formats (4 × 4 min (SSG-S) and 2 × 8 min (SSG-L)) conducted during Ramadan on Hoff and five-jump (5JT) tests' performances and session rating of perceived exertion (sRPE)., Design: Three group, case-control., Setting: Field tests., Participants: Twenty-four male soccer players were divided into 3 groups: 2 groups undertaking 4 weeks of SSG-S (n = 8) or SSG-L (n = 8) during Ramadan and a control group (n = 8)., Main Outcome Measures: The Profile of Mood States (POMS) and Hooper questionnaires' scores and 5JT and Hoff test's performances were measured before (BR) and at the end of Ramadan (R4)., Results: Compared to BR, fatigue estimated by POMS and Hooper questionnaires was higher at R4 in all groups (ES = 0.77-1.57, p < 0.05). Hoff test distance increased to the same extent in SSG-S and SSG-L groups (+7.38-7.39%, ES = 1.49-1.93, p < 0.001). Mean sRPE scores measured during Ramadan were higher after SSG-L (6.49 ± 0.38) than SSG-S (5.61 ± 0.14) sessions (+15.58%, ES = 2.79, p < 0.001)., Conclusions: SSG training can be implemented as an efficient intervention to avoid detraining and equally improve soccer-specific physical performance during Ramadan. Given the lower perceptual responses associated with shorter SSG sequences, this modality would be better tolerated during the fasting month, and therefore is recommended., (Copyright © 2016 Elsevier Ltd. All rights reserved.)

Aim: The present study attempted to test McCullough and Willoughby's hypothesis that self-control mediates the relationships between religiosity and psychosocial outcomes. Specifically, this study examined whether trait self-control (TSC) mediates the relationship of identified-introjected religiosity with positive and negative health-related-feelings (HRF) in healthy Muslims., Methods: Two hundred eleven French-speaking participants (116 females, 95 males; Mage = 28.15, SDage = 6.90) answered questionnaires. One hundred ninety participants were retained for the analyses because they reported to be healthy (105 females, 85 males; Mage = 27.72, SDage = 6.80). To examine the relationships between religiosity, TSC and HRF, two competing mediation models were tested using structural equation model analysis: While a starting model used TSC as mediator of the religiosity-HRF relationship, an alternative model used religiosity as mediator of the TSC-HRF relationship., Results: The findings revealed that TSC mediated the relationship between identified religiosity and positive HRF, and that identified religiosity mediated the relationship between TSC and positive and negative HRF, thereby validating both models. Moreover, the comparison of both models showed that the starting model explained 13.211% of the variance (goodness of fit = 1.000), whereas the alternative model explained 6.877% of the variance (goodness of fit = 0.987)., Conclusion: These results show that the starting model is the most effective model to account for the relationships between religiosity, TSC, and HRF. Therefore, this study provides initial insights into how religiosity influences psychological health through TSC. Important practical implications for the religious education are suggested.

Purpose: To examine the effect of active warm-up duration on short-term maximal performance assessed during Ramadan in the morning., Methods: Twelve healthy active men performed four Wingate tests for measurement of peak power and mean power before and during Ramadan at 09:00 a.m. The tests were performed on separate days, after either a 5-min or a 15-min warm-up. The warm-up consisted in pedaling at 50% of the power output obtained at the last stage of a submaximal multistage cycling test. Oral temperature was measured at rest and after warming-up. Furthermore, ratings of perceived exertion were obtained immediately after the Wingate test., Results: Oral temperature was higher after the 15-min warm-up than the 5-min warm-up throughout the study. Moreover, peak power and mean power were higher after the 15-min warm-up than the 5-min warm-up before Ramadan. However, during Ramadan, there was no significant difference between the two warm-up durations. In addition, ratings of perceived exertion were higher after the 15-min warm-up than the 5-min warm-up only during Ramadan., Conclusions: There is no need to prolong the warm-up period before short-term maximal exercise performed during Ramadan in the morning.

Aim: The purpose of this study was to examine the effect of active warm-up duration on short-term maximal performance assessed during Ramadan in the afternoon., Methods: Twelve healthy active men took part in the study. The experimental design consisted of four test sessions conducted at 5 p.m., before and during Ramadan, either with a 5-minute or a 15-minute warm-up. The warm-up consisted in pedaling at 50% of the power output obtained at the last stage of a submaximal multistage cycling test. During each session, the subjects performed two vertical jump tests (squat jump and counter movement jump) for measurement of vertical jump height followed by a 30-second Wingate test for measurement of peak and mean power. Oral temperature was recorded at rest and after warming-up. Moreover, ratings of perceived exertion were obtained immediately after the Wingate test., Results: Oral temperature was higher before Ramadan than during Ramadan at rest, and was higher after the 15-minute warm-up than the 5-minute warm-up both before and during Ramadan. In addition, vertical jump heights were not significantly different between the two warm-up conditions before and during Ramadan, and were lower during Ramadan than before Ramadan after both warm-up conditions. Peak and mean power were not significantly different between the two warm-up durations before Ramadan, but were significantly higher after the 5-minute warm-up than the 15-minute warm-up during Ramadan. Moreover, peak and mean power were lower during Ramadan than before Ramadan after both warm-up conditions. Furthermore, ratings of perceived exertion were higher after the 15-minute warm-up than the 5-minute warm-up only during Ramadan., Conclusion: The prolonged active warm-up has no effect on vertical jump height but impairs anaerobic power assessed during Ramadan in the afternoon.

Introduction: Most of the literature related to the effects of Ramadan fasting on physical performance has focused on adults, and only three studies have examined its impact on children's physical performance., Aims: To examine the effects of Ramadan fasting on first-time fasting boys' performance in short-term explosive exercises [vertical and horizontal jump tests (VJT and HJT), 20-m and 30-m sprints and medicine-ball throw (MBT)], as well as in sub-maximal endurance [6-min walking distance (6MWD) measured during the 6-min walk test (6MWT)]., Methods: Eighteen Tunisian boys [mean±standard deviation (SD) of age and body mass (BM): 11.9±0.8 y and 55.4±18.2 kg, respectively] were included. The experimental design comprised four testing phases: 2-weeks before Ramadan (BR), the end of the second week (R2) and the fourth week (R4) of Ramadan, and 10-12 days after the end of Ramadan (AR). At each phase, boys performed two test sessions in the afternoon (15:00-17:00 h) interrupted by 48 h of recovery (first test session: BM, VJT, HJT, and 20-m and 30-m sprint tests; second session: MBT and 6MWT). The study was conducted during the summer of 2012 from July 5 to August 29., Results: 6MWDs (m) were significantly shorter during R2 (652±101) and R4 (595±123) compared to BR (697±86) and came back to baseline values AR. BM (kg) mean±SD did not significantly change during R2 (52±15) and during R4 (53±15) compared to BR (55±17), and short-term explosive performances were unchanged throughout the study., Conclusion: In non-athletic children, first-ever Ramadan fasting impairs sub-maximal aerobic capacity but has no effect on BM or short-term explosive performance.

Objective: To examine the time-of-day and Ramadan fasting (RF) effects on serum apolipoprotein-AI (Apo-AI) and B (Apo-B), lipoprotein particles-a (Lp-a), high-sensitive C-reactive-protein (hs-CRP), and homocysteine (Hcy) during the Yo-Yo intermittent recovery test (YYIRT)., Design: Performance and biochemical measures were completed at two times-of-day (07:00 and 17:00 h), 1-week before RF (BR), the second week of RF (SWR), and the fourth week of RF (ER)., Setting: For each session, subjects performed the YYIRT, and blood samples were taken before and 3-min after the test for biochemical measures., Participants: Fifteen soccer players., Main Outcome Measures: Total distance during the YYIRT, core temperature, body composition, dietary intakes, lipid (HDL-C, LDL-C, Apo-AI, B and Lp-a) and inflammatory (hs-CRP and Hcy) profiles., Results: Performances during the YYIRT were higher in the evening than the morning BR (P < 0.05), but this fluctuation was not observed during RF. Moreover, LDL-C, ApoB, and Lp-a were stable throughout the daytime BR. However, during RF, they decreased at 17:00 h (P < 0.05). Likewise, HDL-C and Apo-AI increased after the exercise and were higher at 17:00 h BR (P < 0.001). Moreover, these parameters increased during RF (P < 0.01). Furthermore, Hcy and hs-CRP increased during the exercise (P < 0.01) with higher evening levels BR. During ER, the diurnal pattern of Hcy was inversed (P < 0.001)., Conclusions: This study concluded that caloric restriction induced by RF seems to ameliorate lipid and inflammatory markers of cardiovascular health during intermittent exercise performed in the evening.

Purpose: This study examined the effects of Ramadan on cycling repeated-sprint ability (RSA) and corresponding diurnal variations., Methods: Twelve active men performed an RSA test (5 × 6-s maximal sprints interspersed with 24 s passive recovery) during morning and afternoon sessions 1 wk before Ramadan (BR), during the second (R2) and the fourth (R4) weeks of Ramadan, and 2 wk after Ramadan (AR). Maximal voluntary contraction was assessed before (MVCpre), immediately after (MVCpost), and 5 min after the RSA test (MVCpost5). Moreover, hematocrit, hemoglobin, and plasma sodium and potassium (K+) concentrations were measured at rest and after the RSA test and MVCpost., Results: Overall, peak power (Ppeak) during the RSA test decreased throughout the 5 sprints. Ppeak measured in the first sprint and MVCpre were lower during Ramadan than BR in the afternoon (P < .05) and higher in the afternoon than the morning BR and AR (P < .05). However, this diurnal rhythmicity was not found for the last 4 sprints' Ppeak, MVCpost, and MVCpost5 in all testing periods. Furthermore, the last 4 sprints' Ppeak, MVCpost, MVCpost5, and morning MVCpre were not affected by Ramadan. [K+] measured at rest and after the RSA test and MVCpost were higher during Ramadan than BR in the afternoon (P < .05) and higher in the afternoon than the morning during Ramadan (P < .05)., Conclusions: Fatigability is higher in the afternoon during Ramadan, and, therefore, training and competition should be scheduled at the time of day when physical performance is less affected.

Literature concerning the effects of Ramadan fasting on sports performance presents conflicting results. In this context, some studies reported a significant impairment of sports performance during the month of Ramadan. However, other studies suggested that Ramadan fasting has no significant effect on physical performance. The discrepancies between the studies could be explained by time-of-day variations in testing. In this regard, recent studies reported that Ramadan negatively affects the afternoon sports performance; however, the morning and the evening (after breaking the fast) performances were not affected by fasting. This suggests that the optimal time of day for training during Ramadan is the morning or the evening. Therefore, coaches should schedule the training sessions in the morning or evening during the month of Ramadan. However, further studies should investigate the effect of training at a specific time of day on sports performance during Ramadan. [ABSTRACT FROM AUTHOR]