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This scoping review aimed to investigate the role of lifestyle changes during Ramadan in controlling metabolic syndrome (MetS) in adults. The lifestyle factors investigated were diet, physical activity (PA) and sleep. The review was guided by the Preferred Reporting Items for Systematic Reviews, Meta-Analyses Extension for Scoping Reviews (PRISMA-ScR) checklist, and Joanna Briggs Institute methodological frameworks. The Web of Science, Google Scholar, PubMed, CINAHL (EBSCO), and Scopus databases were searched using the following terms: “diet”, “physical activity”, “sleep” and/or “lifestyle” with “Ramadan”, “Ramadan month” or “the month of Ramadan”. The selection included all research articles published from January 1998 until the end of June 2023. Only full-text studies that met the selection criteria were reviewed. A lack of robust evidence exists on the impact of lifestyle changes during Ramadan on MetS components. The scarcity of cohort studies in this area is likely because they could only be conducted during a particular month each year. However, the available evidence shows that lifestyle changes during Ramadan, including PA, diet and sleep, may be significant in MetS control. The evidence suggests that diet is the most influential factor on MetS components during Ramadan month, whereas sleep is the least influential. Ramadan represents an opportunity for patients to enhance their control of MetS components by combining a healthy diet with PA and good sleep hygiene. Further robust studies are required to develop an in-depth understanding of the impact of lifestyle changes during Ramadan on MetS components.

Aims: To assess clinical and metabolic parameters in patients with diabetes during Ramadan fasting. Patients and method: It was a prospective evaluative study based in the National Institute of Nutrition of Tunis (Departement C) in a population of patients with diabetes prepared for fasting by education and therapeutic adjustment. Results: 140 diabetics, mainly at high and very high risk (70.7 %), were analyzed. The frequencies of hypo and hyperglycemia were 12.1 and 11.4 % respectively. The mean weight and the mean systolic and diastolic blood pressure remained stable. Fasting blood glucose and HbA1C decreased significantly (−0.7 ± 3.1 mmol/L (p = 0.009), −0.18 ± 1.1 % (p = 0.047). The mean creatinine clearance had remained stable. Conclusion: Ramadan fasting can be well-tolerated, even for patients at high and very high risk, with an improvement in glycemic control, provided prior education and adequate therapeutic adjustment.

ABSTRACTFasting during Ramadan involves abstaining from food and drink from dawn to sunset, potentially influencing cognitive functions essential for the intellectual development of the youth. Therefore, understanding the effects of fasting on these functions in children/adolescents provides valuable perspectives to enhance education and promote mental well-being. However, studies on children/adolescents in this context are still limited. To evaluate the impact of Ramadan fasting on cognitive functions, including information processing speed, inhibition, decision-making, and auditory attention processes among children and adolescents aged 11 to 15 years. This study was conducted with 24 healthy children/adolescents (aged 12.84 ± 0.69 years). The experimental protocol consisted of two sessions: Before-Ramadan (BR) and at the beginning of the second week of Ramadan (R2). At each session, the boys were randomly tested on simple reaction time (SRT), choice reaction time (CRT), negative priming reaction time (NPRT), and auditory discrimination (P300). The tests were administered and scored by the same person in the different sessions. The study found that Ramadan fasting did not have an effect on various reaction times or on electro-physiological data, including P300 amplitude and latency. The current study, conducted with healthy children/adolescents, indicates that Ramadan fasting had no impact on various reaction times (SRT, CRT, NPRT), suggesting the preservation of information processing speed and decision-making, even in the face of increased task complexity. This is evident, on the one hand, through the maintenance of the ability to react to unexpected events, and, on the other hand, through the mastery of resistance to automatism, thus reflecting the preservation of inhibitory function (NPRT). Regarding P300 data, the absence of changes in latencies and amplitudes suggests that Ramadan fasting did not alter either the evaluation time of auditory stimuli or auditory attention processes.

Objective: To determine trend of following medical advice and safety of high-risk diabetic patients during Ramadan practicing updated IDF DAR guidelines Methods: The cross-sectional study was conducted at Outpatient Department of Diabetes, Endocrinology and Metabolic Disorders Hayatabad Medical Complex Peshawar, Pakistan from April to June 2022, and comprised of high-risk diabetic patients (>6.0) based on updated IDF-DAR guidelines 2022 intending to fast. A questionnaire was designed to document patient risk factors score, type and duration of diabetes, HbAlc, comorbidities and complications developed during Ramadan. Data was analyzed using SPSS 20. Results: Among all 130 participants, 78(60%) followed medical advice and did not fast and 52(40%) patients fasted against medical advice during month of Ramadan. Out of 130 participants, 89.2% were having type-2 diabetes Mellitus, 55.4% were female and mean age of participants was 52+14.6.40%. In fasting group, 57.7% were in the age range of 16 to 50 years while in non-fasting group 69.2% participants were more than 50 years old (P-value 0.031). There were 80.8% female participants in fasting group versus 38.5% in non-fasting group (P-value 0.001). Hypoglycemia occurred in 58.3% patients in fasting group and 29.3% non-fasting group. (P-value 0.021). On the other hand, 27.8% patients in fasting group and 55.2% of non-fasting group had hyperglycemia (P-value 0.025). Conclusion: Despite advised against fasting in these high-risk patients as per IDF DAR guidelines, almost half of patients fasted considering fasting a religious obligation. Those who fasted had significant hypoglycemia despite adjustment of medications as in guidelines. There is need of more intensive education before fasting, especially in high-risk diabetic patients. [ABSTRACT FROM AUTHOR]

As colleges and universities continue to focus on creating diverse, equitable, and inclusive environments, it is important to gain more knowledge on the experiences that Muslim student-athletes have while fasting during the month of Ramadan. Although previous researchers have investigated the physical effects of fasting on the body, little is known about the challenges or support Muslim student-athletes experience while fasting and participating in sport during Ramadan. To explore the experiences of Muslim collegiate student-athletes regarding fasting during Ramadan while participating in sports. Qualitative research study. Individual video interviews. Twelve Muslim collegiate student-athletes (4 women, 8 men; age = 19.9 ± 1.4 years) from 7 universities across 7 states were interviewed. A semistructured interview guide consisting of questions pertaining to the Muslim student-athletes' beliefs, challenges, experiences, and feelings was developed to gather perceptions of fasting during Ramadan while participating in sport. Data were analyzed by a multianalyst research team and coded into common themes and categories via a multiphase consensus process. Four major themes emerged from the interview process: the significance of fasting and Ramadan (familial influence, religious belief, and introspection and spiritual growth), intrinsic challenges (physical challenges, mental and emotional challenges, and time constraints), extrinsic challenges (lack of available resources, knowledge and curiosity of others, and lack of understanding by others), and various types of support (sport-specific support, community support, and desired support) that affected athletes' experiences with fasting during Ramadan while participating in sport. The athletic community should seek to better support Muslim student-athletes and respect the importance of fasting during Ramadan. Parties interested in the success of these athletes in sport should improve their understanding regarding Ramadan and the desired support of Muslim student-athletes during fasting. [ABSTRACT FROM AUTHOR]

Majhool date (Phoenix dactylifera), renowned for its premium taste and texture, is extensively consumed in the Islamic world, particularly during Ramadan. Despite its popularity, concerns persist regarding its potential to induce diabetes in non-patients. This study aims to explore the diabetogenic effects of prolonged Majhool date (Phoenix dactylifera) consumption, the widely used fruit in the Islamic world, through animal experiments and human clinical data. Medjool dates were processed into an ethanolic extract for the animal experiment. Then, 21 Balb/c mice received varying doses of the extract for one month. The fasting blood glucose levels were analyzed at the beginning and after one month of consumption of the Majhool date extract. For the clinical study, 387 healthy participants were recruited, with fasting blood glucose levels assessed before and after Ramadan, a period of heightened Majhool date consumption. all groups of the experimental animals exhibited a significant (p<0.05) weight increase after Majhool date consumption, while no significant (p>0.05) alteration in fasting blood glucose levels among groups. In addition, it was found that fasting blood glucose levels remained statistically unchanged (p>0.05) after heightened Majhool date consumption among humans. The study challenges the belief that Majhool date induces diabetes, supported by both animal and human data. Findings suggest that Majhool date consumption, even at higher doses, does not induce diabetes. Further investigations could explore the impact of other date varieties on the fasting blood glucose levels. [ABSTRACT FROM AUTHOR]

This research discusses the methodology of determining the beginning and end of Ramadan practiced by the Aoliah community. The methodology for determining the beginning and end of Ramadan was actually established by Prophet Muhammad through an authentic hadith stating, "Start fasting when you see the crescent moon and stop fasting when you see the crescent moon, and if it is cloudy, then complete the count of thirty days." This hadith ensures that the methodology for determining the beginning and end of Ramadan is through ru'yatu al hilal or sighting of the crescent moon. However, in practical settings, this hadith becomes biased in the community, with some using the methodology of ru'yatu al hilal, hisab, Whusul Ilallah, and others. One of the methods for determining the beginning and end of the month of Ramadan is through 'calling upon Allah' directly or Whusul Ilallah, as expressed by Ibn Hajar, a leader of the Aoliah community from Gunungkidul, Istima Region, Yogyakarta. This statement sparked controversy in the community. Therefore, in this article, researchers attempt to analyze the method of Whusul Ilallah according to Ibn Hajar as a means of determining the beginning and end of Ramadan. The research methodology in this article employs normative empirical analysis, describing empirical facts and then analyzing them using religious norms in the form of the Quran, hadith, and fiqh related to the determination of the beginning of Ramadan. [ABSTRACT FROM AUTHOR]

Introduction: The month of "Ramadan" is a remarkable instance of strong influences of culture and religion in Iranian people's behaviors and habits. Studies have reported different results in the rate of incidence, hospitalizations, time pattern and risk factors affecting stroke during fasting. This study was conducted with the aim of determining the incidence and factors related to stroke in the month before, during and after fasting in Yasuj, Iran. Methods: This retrospective cross-sectional study was conducted on stroke patients referred to Yasuj hospitals, Iran from January 2018 to December 2020 (Shaban, Ramadan and Shawwal 1443 AH). Complete medical records of 40 stroke patients with inpatient records were used. Stroke cases were separated by month, based on age, gender and other risk factors, as well as the time of incidence of stroke. Data were analyzed using SPSS v.28 software. Results: According to the findings of this study, 23 patients (57.5%) were male and 17 patients (42.5%) were female. The number of hospitalized patients with stroke in the months of Shaban, Ramadan and Shawwal were 12, 12 and 13 respectively. No significant correlation was observed in terms of the incidence of stroke during the month of Ramadan and other two months. In addition, there was no any significant difference between different months in terms of the studied variables (stroke history, cardiovascular diseases, hypertension, hyperlipidemia, and smoking). Conclusion: This study indicated that fasting in Ramadan does not increase the incidence of stroke. Proper medical advice can significantly prevent strokes during Ramadan. [ABSTRACT FROM AUTHOR]

The practice of fasting during the month of Ramadan is an obligation for healthy Muslims and involves abstaining from food and drinks from dawn to dusk for 29–30 consecutive days annually. With changes in dietary and lifestyle patterns, healthcare professionals (HCPs) play a significant role in supporting Muslims health during Ramadan. In this scoping review, we employed a systematic approach to map existing literature on HCPs' knowledge, attitude, practices, and perspectives working with Muslims who fast during Ramadan in Western countries. Our aim was to identify research gaps and opportunities for improving healthcare services for Muslims during Ramadan. Literature searches were generated through multiple scientific literature databases, including Web of Science, Ovid MEDLINE, CINAHL, and Embase and reviewed following The Preferred Reporting Items for Systematic Reviews and Meta-Analysis extension for Scoping Reviews guidelines. From the eight sources included in this review, it was found that HCPs' knowledge of Ramadan fasting practices vary, with many lacking adequate knowledge. While HCPs recognize potential health complications, adjustments to medications for fasting patients, especially those with diabetes, are often neglected. Challenges in care included language barriers, limited cultural training, and resource awareness. Strategies identified to address barriers include reducing language barriers, providing resources in relevant languages, and enhancing cultural competence training. Further research is required on HCPs' knowledge providing care to Muslims during Ramadan, cultural competency training impact, and diverse healthcare interventions for fasting Muslims. Addressing these gaps may enhance culturally safe care and improve patient outcomes. [ABSTRACT FROM AUTHOR]

We aimed to examine the effects of Ramadan fasting (RF) and high-intensity short-term maximal performance on elite soccer players' shooting accuracy, executive function (EF), and perceptions. Sixteen Muslim elite players fasting during Ramadan underwent assessments before (BR), during (DR), and after Ramadan (AR). Soccer-specific technical performance was evaluated using the Loughborough Soccer Shooting Test (LSST) before and after a 5-metre shuttle run test (5mSRT), conducted at the same time-of-day (17:00 h). Performance metrics recorded included higher distance (HD), total distance (TD), and fatigue index (FI). RPE after a 5-min warm-up and each repetition of the 5mSRT were obtained, and the mean RPE score was calculated. Trail Making Test (TMT Parts A and B) were used after the warm-up and the 5mSRT. Perceived difficulty (PD) was assessed following the LSST. HD, TD, and FI were not affected by RF (p > 0.05). DR, RPE and accuracy scores in the LSST were significantly lower after the 5mSRT compared to BR (1.29 vs. 1.24 AU; 1.29 vs. 1.24, respectively). In conclusion, RF had no adverse effects on physical performance. However, when combined with high-intensity running sessions, RF may impact accuracy and PD, and these adverse effects seem to have been translated into EF. [ABSTRACT FROM AUTHOR]

Background: Ramadan fasting is an obligatory religious practice for Muslims. However, research data on the effect of Ramadan on idiopathic intracranial hypertension (IIH) symptoms are lacking. This study aimed to study the effect of Ramadan fasting on the severity of headache and visual symptoms and related quality‐of‐life activities. Methods: This prospective cohort study targeted females diagnosed with IIH (n = 102) who were eligible to fast for Ramadan in 2023. The patients were recruited from the Neurology Clinic in Beni‐Suef University Hospital, Egypt. Body mass index (BMI), monthly headache days and intensity of headache attacks, six‐item Headache Impact Test (HIT‐6), and the 25‐item National Eye Institute Visual Function Questionnaire (NEI‐VFQ‐25) scores during Ramadan were compared to those during the (non‐fasting) month of Shaaban, the preceding month to Ramadan. Results: There was a significant increase in the BMI of patients with IIH in Ramadan compared to the (non‐fasting) month of Shaaban, at a median (interquartile range [IQR]) of 30.5 (26.6–35.8) kg/m2 and 30.1 (26.6–35.2) kg/m2, respectively (p = 0.002). The median (IQR) value of monthly headache days was significantly increased during Ramadan in comparison to the (non‐fasting) month of Shaaban, at 20 (11.5–30) vs. 15 (10–25) (p < 0.001). There was a statistically significant worsening in the visual analog scale (VAS) scores (median [IQR] 7 [5–8] vs. 6.5 [5–8]), HIT‐6 scores (median [IQR] 61 [58–67] vs. 59 [53–61.5]), and NEI‐VFQ‐25 total scores (median [IQR] 1312.5 [1238.8–1435] vs 1290 [1165–1417.5]) during Ramadan in comparison to the (non‐fasting) month of Shaaban (p < 0.001 for all comparisons). The change in BMI in Ramadan was positively correlated with the change in monthly headache days (r = 0.24, p = 0.014), VAS (r = 0.20, p = 0.043), HIT‐6 (r = 0.25, p = 0.010) and NEI‐VFQ‐25 scores (r = 0.24, p = 0.016). Conclusion: Ramadan fasting had an aggravating effect on headache, visual symptoms, and related quality‐of‐life activities, which might be attributed to weight gain during this month. Whether proper nutritional management to prevent weight gain during Ramadan may help mitigate this worsening effect is a mission of future studies. Plain Language Summary: Ramadan fasting is a religious practice for Muslims. We studied patients with idiopathic intracranial hypertension (IIH) and found that fasting made headache and visual symptoms worse in patients with IIH and this might be attributed to weight gain during this month. Physicians should discuss the potential effect of fasting during the month of Ramadan with patients who have IIH and provide culturally sensitive nutritional counseling regarding maintaining body weight during this month. [ABSTRACT FROM AUTHOR]

This study delves into the Ramazaniye poem of Haji Omar Lutfi from Prizren, a notable figure in the Sufi culture of the late 19th and early 20th centuries in Kosovo, in the context of religion and Sufism literature. The Ramazaniye is a significant example of the intricate relationship between religion, literature, and Sufism. It has also played a considerable role in the spread of religious literature in Turkish Islamic Literature. The Ramazaniye consists of eleven verses in different forms, including two muhammes, three masnavi, five ghazals, and one murabba. It is written in a clear and easily understandable language, with the intention of reaching the public. The author emphasizes the virtues and qualities of the month of Ramadan through specific concepts and compositions related to this month, such as the night of Qadr and the revelation of the Qur’an. The poet employs quotations and allusions, frequently used in religious and Sufi literature, to enrich the poetic language and provide a deeper meaning. The author’s Ramazaniye is written in a simple and comprehensible language to reach the masses as a literary work that deals with Ramadan fasting, a worship that encompasses social life. The poem is a good example of the relationship between religion and literature, as it encompasses the socio-cultural and spiritual aspects of the society, and it is considered a significant work in the context of religion and Sufism literature. The Ramazaniye is an important genre of Turkish Islamic Literature with a rich spiritual accumulation and terminology exclusive to the month of Ramadan, considered the determining subject of social life as well as religious culture. The poem has played a leading role in rooting and establishing many concepts such as Ramadan, fasting, iftar, imsak, tarawih, Qur’an, rahle, mahya, crescent moon, cleanliness, generosity, fitre, and charity, especially mosques and masjids. The poet, who composed his verse with the qualities and virtues of the month of Ramadan in the religious-sufic literature, wrote about the virtues and qualities of the month of Ramadan with the concepts and compositions specific to this month, based on the night of Qadr and the fact that the Qur’an began to be revealed on this night. The Ramazaniye includes two muhammes, three masnavis, five ghazals, and one murabba in verse form. The study provides a religious and mystical analysis of the verses in the poem, examining the basic religious, literary, and Sufi concepts within the framework of Ramadan literature and the Sufi concepts and remises formed within this literature. The analysis establishes a connection between the concepts in the poem and those in religious and Sufi literature, contributing to the scholarship on Ramadan literature and Sufi concepts. In conclusion, this study contributes to the scholarship on Turkish Islamic Literature and the relationship between religion, literature, and Sufism. It sheds light on the importance of the Ramazaniye in the context of the spiritual and socio-cultural life of the society and establishes its significance in the development of religious and Sufi literature in Turkish culture. The study also provides a comprehensive analysis of the Ramazaniye, examining its form and content characteristics and establishing a connection between the concepts in the poem and those in religious and Sufi literature. [ABSTRACT FROM AUTHOR]

Background: Ramadan is the holy month in which all Muslims abstain from eating and drinking from sunrise to sunset. The impact of Ramadan fasting on the oral cavity and saliva needs more attention because of the important function of saliva in the protection of the mouth. Objective: To determine the impact of Ramadan fasting on salivary uric acid, flow rate, and pH among Iraqi male dental students. Patients and Methods: The subject population consisted of thirty healthy male dental students (College of Dentistry/University of Baghdad) with an age range of 20-23 years who intended to fast the whole of Ramadan (1443 Hijri calendar). Saliva samples were obtained from all dental students one week prior to the start of Ramadan, the last week of Ramadan, and one month after the end of Ramadan. The salivary flow rate was calculated, and the salivary pH was measured using a digital pH meter. Then a saliva sample was analyzed to detect the concentration of uric acid by using the spectrophotometer. Results: The data analysis for this study revealed that the salivary flow rate decreased from baseline to Ramadan and then increased again after one month of Ramadan with significant differences (p<0.05). While salivary uric acid increased continuously with significant differences from baseline to Ramadan and after one month of Ramadan fasting (p<0.05), on the other hand, salivary pH showed no significant differences (p > 0.05) among the three time periods of the study. Conclusion: Saliva was affected by Ramadan fasting through a decrease in salivary flow rate during fasting and a return to normal salivary flow rate after the end of Ramadan. In addition, uric acid, which acts as a salivary antioxidant, shows an increase during Ramadan fasting. [ABSTRACT FROM AUTHOR]

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 extracted and analyzed. Mean difference (MD) and standard deviation (SD) were used to evaluate the continuous data. Risk ratios (RR) with a 95% confidence interval were used for outcomes constituting dichotomous data. National Institutes of Health (NIH) tools were used to assess the risk of bias. Results: Fourteen studies met our inclusion criteria, 3 RCTs, and 11 observational studies, all designed as pre-post studies. Ramadan fasting was associated with a statistically significant increase in TSH in patients who were euthyroid before Ramadan (MD = -0.76 [95% CI; -1.27, -0.25]). However, free thyroxine (FT4) was found to be stable (MD = 0.01, [95% CI; -0.03, 0.06]). All timing points were associated with a significant increase in TSH levels after Ramadan, pre-iftar (MD = -0.69 [95% CI; -1.03, -0.36]), post-iftar (MD = -0.76 [95% CI; -1.12, -0.39]), and pre-suhoor (MD = -1.19 [95% CI; -2.18, -0.19]). Conclusion: TSH increases significantly after Ramadan. No timing point has superiority in maintaining thyroid control. However, choosing the timing should be individualized according to the patient's preference to guarantee the most possible compliance. [ABSTRACT FROM AUTHOR]

Aim and Objective: To observe the features and frequency of complications among pilgrims with diabetes during Hajj. Materials and Methods: This retrospective observational study was conducted at the Baqai Institute of Diabetology and Endocrinology (BIDE). People with diabetes who visited the outpatient department of BIDE after Hajj were invited to participate in the study between August and September 2018 and 2019, respectively. Those who were not willing to participate or perform Hajj have been excluded. The data collection was done by using a predesigned, close-ended questionnaire, including demographic and clinical parameters, practice compliance toward management, and the frequency of complications that occurred during Hajj. Results: In this study, a total of one hundred and forty-one people with diabetes participated with a mean age of 55.41±10.6 years. Out of these, 111 (78.7%) had visited their health care professionals for pre-Hajj consultation and education, 134 (95%) received their recommended vaccination, and 92 (65.2%) of the people had checked their HbA1c before going to perform Hajj. Diabetic foot problems were recorded in 27 (19.1%), and respiratory diseases were found in 18 (12.8%). A total of 38 (27%) of the study population have reported hypoglycemia, and 51 (36.4%) have reported hyperglycemia. Conclusion: In this study, a higher frequency of glycemic as well as foot complications was observed among pilgrims with diabetes. Pre-Hajj education is mandatory to prevent these avoidable problems. [ABSTRACT FROM AUTHOR]

This review evaluates the current evidence on the safety and efficacy of sodium-glucose cotransporter 2 (SGLT2) inhibitors for patients with type 2 diabetes mellitus (T2DM) fasting during Ramadan. All studies included in the review were conducted in Asia and the Middle East. Overall, the evidence suggests that SGLT2 inhibitors are a safe and effective treatment option for most T2DM patients fasting during Ramadan. The average incidence of symptomatic hypoglycemia is 12.5%, but ranges from 0.7% to 27%, depending on the study population and concomitant use of other medications. The risk of hypoglycemia is increased when SGLT2 inhibitors are used in combination with insulin and/or sulfonylureas. Therefore, patients taking SGLT2 inhibitors in combination with insulin and/or sulfonylureas can take steps to mitigate this risk, such as having their insulin and/or sulfonylurea doses adjusted and being closely monitored for hypoglycemia. Patients taking SGLT2 inhibitors may be at increased risk of dehydration. To mitigate the risk of dehydration, patients should be advised to consume adequate fluids during the fast-breaking hours. Further research is warranted to validate these findings and extend their applicability to high-risk populations and other regions of the world. Plain Language Summary: Safety and effectiveness of sodium-glucose co-transporter 2 inhibitors on glycemic control in patients with type 2 diabetes mellitus fasting during Ramadan: a review This review delves into the existing evidence regarding the safety and efficacy of sodium-glucose co-transporter 2 (SGLT2) inhibitors for patients with type 2 diabetes mellitus (T2DM) who observe Ramadan fasting. The studies reviewed were conducted exclusively in Asia and the Middle East. Overall, the gathered evidence suggests that SGLT2 inhibitors constitute a safe and effective treatment option for most T2DM patients fasting during Ramadan. While a slightly elevated risk of dehydration compared to other medications may exist, this is generally well-tolerated. To mitigate the risk of dehydration, patients should be advised to consume adequate fluids during the fast-breaking hours. However, further research is warranted to validate these findings and extend their applicability to high-risk populations and other world regions. [ABSTRACT FROM AUTHOR]

Ramadan fasting (RF) involves abstaining from food and drink during daylight hours; it is obligatory for all healthy Muslims from the age of puberty. Although sick individuals are exempt from fasting, many will fast anyway. This article explores the impact of RF on individuals with kidney diseases through a comprehensive review of existing literature and consensus recommendations. This study was conducted by a multidisciplinary panel of experts. The recommendations aim to provide a structured approach to assess and manage fasting during Ramadan for patients with kidney diseases, empowering both healthcare providers and patients to make informed decisions while considering their unique circumstances. [ABSTRACT FROM AUTHOR]

Objective: To assess the safety of fasting in diabetic and non-diabetic patients with stable CKD during Ramadan. Methods: This prospective observational study was conducted at three secondary and tertiary care hospitals of Karachi during the month of Ramadan from 25th March to 7th May 2022. Patients who met the eligibility criteria were assessed pre-Ramadan, and their baseline blood pressure, serum urea, creatinine, electrolytes, uric acid, and estimated glomerular filtration rate (eGFR) were documented and tracked over the course of Ramadan and up to one week post-Ramadan. Deterioration in renal functions (defined as a rise of ≥30% in serum creatinine from the baseline or the decline of ≥25% in eGFR from the baseline) was observed during the month of Ramadan. Results: A total of 68 patients (34 males and 32 females) with the mean age 58.7±12.16 years were included in the study. Out of 66 patients, 38 were diabetic and 28 were non diabetic. Majority 23(34.8%) were stage-3a and 23(34.8%) were stage-4 followed by stage-3b in 14(21.2%), stage-2 in 3(4.5%) and stage-5 in 3(4.5%) patients respectively. Statistically significant improvement in pre and post Ramadan values of systolic and diastolic blood pressure, serum creatinine and uric acid levels were found in both diabetic and non-diabetic group (P value <0.0001). Conclusion: Our study shows no worsening of renal functions in both diabetic and non-diabetic patients with stable CKD who intended to fast. [ABSTRACT FROM AUTHOR]

Aim: To report on the effectiveness and safety of the MiniMed 780G automated insulin delivery system in real‐world users during the month of Ramadan. Materials and Methods: CareLink Personal data were extracted from MiniMed 780G system users from the Gulf region. Users were included if they had ≥10 days of sensor glucose data during the month of Ramadan 2022 as well as in the month before and after. For the main analysis, continuous glucose monitoring endpoints were aggregated per month and were reported by time of day (daytime: 05.31‐18.00 h, and night‐time). Additional analyses were performed to study the pace at which the algorithm adapts. Results: Glycaemic control was well kept in the 449 included users (mean sensor glucose = 152.6 ± 18.7 mg/dl, glucose management indicator = 7.0 ± 0.4%, time in range = 70.7 ± 11.0%, time below 70 mg/dl = 2.3 ± 2.3%). Albeit some metrics differed from the month before (p <.0001 for all), absolute differences were very small and considered clinically irrelevant. During Ramadan, there was no increased risk of hypoglycaemia during daytime (time below 70 mg/dl = 2.3 ± 2.4%), time in range was highest during daytime (80.0 ± 10.7%, night: 60.4 ± 15.3%), while time above 180 mg/dl was highest during night‐time (37.3 ± 16.3%, day: 17.7 ± 10.7%). The algorithm adapted immediately upon lifestyle change. Conclusion: The MiniMed 780G automated insulin delivery system is effective, safe and fast in adapting to the substantial changes that occur in the lifestyle of people with type 1 diabetes during Ramadan. [ABSTRACT FROM AUTHOR]

Direklerarası, the core of Ramadan entertainment in late Ottoman Istanbul, rose to prominence toward the end of the nineteenth century at about the same time as entertainment hubs in Paris, Berlin, Tokyo, and New York. Thanks to the legitimacy provided by the Holy Ramadan, which played a positive role in reducing public suspicion and uneasiness among Muslim families towards the products of early mass culture, Direklerarası seems to draw a larger children's audience compared to Pera and Galata, the epicenter of European‐style entertainment and a location where non‐Muslims were heavily populated. As a result, many children were introduced to emerging modern mass culture at Direklerarası, which offers a large variety of shows and spectacles grouped under the name of lubiyat in the Ottoman world, including theater, musical plays, juggling, circus, concerts, shadow theater and cinema. This article focuses on childhood experiences at Direklerarası using a wide range of primary sources from archival documents and official regulations to Ottoman periodicals and memoirs. It aims to discuss the moral and aesthetic concerns arising from the fact that the spheres of adults and children were not yet clearly separated from each other, as well as how this experience at Direklerarası was remembered later as a childhood memory. [ABSTRACT FROM AUTHOR]

Objective: Once daily prednisolone taken at predawn has been proposed to be the glucocorticoid replacement of choice in patients with adrenal insufficiency (AI) who intend to fast for the month of Ramadan. However, the effects of prednisolone on metabolic parameters and quality of life during fasting for Ramadan are unknown. Design, Patients and Measurements: Patients with AI on twice‐daily hydrocortisone, who had low or moderate risk and intended to fast, were recruited. Patients were converted to prednisolone 5 mg once daily taken at sahur (predawn) and Ramadan education given. Weight, sleep duration, biochemical parameters and quality of life measures (SF‐36 questionnaire) were analysed at the end of Ramadan and compared against baseline. Results: Twenty patients (13 men) were recruited, with a mean age of 59.9 ± 15.0 years. All patients were on hydrocortisone 15 mg daily (in divided doses) as pre‐Ramadan glucocorticoid replacement. Half had type 2 diabetes with low IDF‐DAR risk. Eighty‐five percent of patients completed the full 29 days of fasting with no complications. There was a significant reduction in weight (−1.1 ± 1.6 kg, p =.005), with no significant change in blood pressure or sleep duration. There was a significant increase in urea (0.80 ± 1.1 mmol/L, p =.005) and haematocrit, (0.011 ± 0.019 L/L, p =.019) and decrease in serum sodium (−1.6 ± 3.0 mmol/L, p =.028), with no change in serum creatinine or liver function. Quality of life measures were preserved in all domains with significant improvement in role limitation due to physical health (15.3 ± 21.6, p =.005) and bodily pain (8.8 ± 16.3, p =.031). Conclusions: This study has demonstrated that converting patients with AI who are fasting for Ramadan from twice‐daily hydrocortisone to prednisolone 5 mg daily at sahur was safe, with no major short‐term adverse effects. Despite the higher equivalent glucocorticoid doses, patients experienced weight loss and no clinically significant change in blood pressure, sleep, biochemical parameters or quality of life. This study paves the way to trial even lower doses of prednisolone once daily in patients fasting for Ramadan with AI. [ABSTRACT FROM AUTHOR]

From the beginning of the Covid-19 pandemic in 2020 until 2022, Indomie has consistently issued advertisements during the fasting month of Ramadan. During this period, it is a challenge for food manufacturers to promote their products. In the case of Indomie's advertisement, which started with an idea that visually displays an empty plate and is broadcast during the fasting month, is quite viral because it dares to advertise without displaying the products it sells. Interestingly, Indomie is still holding up empty plates for their advertisement in 2021. The continuity of the story that started with empty plates is what prompted me to continue the analysis of Indomie instant noodle ads that were aired during the fasting months of Ramadan during the pandemic in 2020, 2021, and 2022. The purpose of this research is to reveal the meaning and ideology of what is to be conveyed through these ads. Rolland Barthes' semiotic analysis method is considered suitable to analyze the mythology and ideology behind them. The presence of an empty plate shows the meaning of tolerance for fasting Muslims. Each advertisement describes this form of tolerance differently. Even though it is covered by religious, social, cultural, and economic discourses, the ideology of capitalism is still sensed in all the advertisements that are displayed. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aim: The study aimed to identify if Ramadan fasting and sport detraining affect complete blood count (C.B.C), testosterone and biochemistry variables among soccer players. Method: The researchers used a quasi-experimental method in the pre- and post-measurements of the study's variables, and 15 male athletes from the Faraon football club in the Tulkarm region of the State of Palestine conducted the study. Athletes (age, 19.86±1.64 years, Height (cm) 172.06±5.71, Weight (kg) 66.93±6.86, index: 24.62 ±1.4 kg/m²) was determined as. The measurements were applied on the first day of Ramadan and on the last day of it. Paired sample t-test was used to assess the differences. Results: There are statistically significant differences between pre and post-tests means of Blood (CBC) parameters (WBC: t=2.553, p=0.023*; HGB: t=2.265, p=0.040*; RDW: t=-3.606, p=0.003*; MPV: t=-3.445, p=0.004*) but there are no statistically significant differences between pre and post-test for the rest of Blood (CBC) parameters. There are statistically significant differences between pre and post-tests means of Testosterone Hormone (TH: t=3.024, p=0.009*). There are statistically significantdifferences between pre and post-tests means for biochemistry parameters (CPK: t=4.169, p=0.001*; HDL: t=4.017, p=0.001*; LDL: t=-4.805, p=0.000*; cholesterol: t=-3.891, p=0.002* and triglyceride: t=-2.362, p=0.033*) in favor to post-test mean. But there are no statistically significant differences between for the rest of the biochemistry parameters. Conclusion: This indicates that Ramadan fasting and sport detraining completely has a negative impact on the study variables among soccer players. [ABSTRACT FROM AUTHOR]

This study aims to investigate the effect of Ramadan intermittent fasting on cognitive work performance using a more natural approach. To achieve the objective of this study, a natural experimental approach was employed by incorporating a pretest-posttest control group design. A forward-type Digit Span Test (DST) was utilized as the measure of the cognitive work performance and was administered to participants twice, before and during Ramadan, with one-month gap between the tests. Two hundred and sixty-seven participants were naturally grouped into fasting and non-fasting groups according to their report during Ramadan session and into morning and afternoon periods, or AM and PM hours, according to their module scheduling. The results of the analyses suggest that the cognitive work performance of the fasting participants during the PM hours is better, after controlling the DST scores before Ramadan. The study also concludes that the cognitive work performance of the fasting participants between AM and PM hours does not differ. This result could be explained using the perspectives of post-lunch performance dip and the beneficial effect of breakfast. Methodological limitations and potential practical implementation of this study are also discussed.

Abstract Background According to Islam’s teachings, women are religiously exempt from fasting during pregnancy if a woman is concerned about her health or that of the fetus. This study assesses the intentions of pregnant women to fast during Ramadan and evaluates the contribution of items derived from the theory of planned behavior (TPB) in predicting these intentions. Methods A cross-sectional survey was carried out in Arabic on a convenience sample of 181 pregnant women in Lebanon using a mixture of in-person (46), telephone (31), and online recruitment (104) techniques from February to April 2020. An Exploratory Bayes Tree Analysis was done to examine which TPB items appeared to separate the intention to fast in the best possible way. Then, an ordinal regression was completed followed by a latent class analysis to examine specific classes of participants that could be determined based on the regression results. Results Overall, 58% of participants had the intention to fast all days of Ramadan, 22% had the intention to fast some days and 20% did not intend to fast for any duration. A model was run with perceptions of physical ability, Islam guidance, husband’s opinion importance, mother’s opinion beliefs, and impact on general health as predictors (R 2 = 0.74). A four-cluster model was chosen as the most parsimonious one in interpretation, where classes one and two included the groups of women who intended to fast month-long with differences in predictors. Class three represented the group of women who did not have the intention to fast and the final class represented the group of women who had the intention to fast some days of the month. The women’s belief in their physical ability to fast and the opinion of the pregnant women’s mothers were very important in deciding the participants’ intention to fast. Conclusions Items derived from TPB constructs helped in producing a model predicting women’s intention to fast during Ramadan. Educational messages and interventions related to fasting while pregnant may be delivered by individuals with legitimacy among pregnant women such as those viewed by the target population as powerful motherly figures in their communities.

Human saliva is an indispensable fluid that maintains a healthy oral cavity which otherwise can lead to oral diseases (dental caries and periodontitis). In addition, salivary metabolites and microbiome profile provide early detection of systemic diseases such as cancer and obesity. Salivary diagnostic has gained popularity due to its non-invasive sampling technique. Fasting (abstinence from food or drink or both) research for weight loss and improve health is common, but studies using fasting saliva are scarce. Some metabolites in fasting saliva have been reported with interesting results, which can be enhanced by considering different confounding factors. For example, fasting saliva contains higher salivary nitrite, which is related to nitric oxide (NO). NO is a vasodilator supporting the healthy function of endothelial cells and its deficiency is connected to many diseases. The timely supply of NO through exogenous and endogenous means is highlighted and the potential advantage of fasting salivary composition changes in relation to COVID-19 infection is speculated. This review aims to provide a general discussion on the salivary composition, properties, and functions of the whole saliva, including the health benefits of fasting.

Abstract Background Having to take levothyroxine (L-T4) on a daily basis, on an empty stomach is burdensome and may impair adherence, especially during Ramadan fasting. A long half-life and autoregulation of thyroid hormone levels allows for twice or thrice weekly administration of L-T4. This study aims to establish twice or thrice weekly L-T4 dosing as a convenient and effective practice during Ramadan fasting. Methods The study included 2 groups; twice or thrice weekly (TTW) group included patients assigned to take L-T4 twice or thrice a week, and standard daily dosing (SDT) group included patients assigned to take L-T4 daily. Patients freely chose between three L-T4 regimens: before Iftar, before Suhor, or before the next fast. Thyroid status was assessed before and within 6 weeks after Ramadan. Only euthyroid patients were included. Results TTW group included 57 patients, while SDT group included 91 patients. Pre-Ramadan TSH in TTW group (1.80 ± 0.88 µIU/L) was higher compared to SDT group (1.39 ± 0.72 µIU/L) [P = 0.003]. Similar adherence rates were observed in both groups, 96.5% in TTW group versus 89% in SDT group, [P = 0.13]. similar rates of post-Ramadan euthyroidism were also found in both groups, 91.2% in TTW group versus 94.5% in SDT group, [P = 0.509]. TTW group preferred regimen 1 (64.9%) significantly more than SDT group (35.2%) [P = 0.001]. Conclusion Twice or thrice weekly levothyroxine results in similarly high rates of adherence (96.5%) and post-Ramadan euthyroidism (91.2%) compared to daily levothyroxine during Ramadan fasting.

Background: The prevalence of obesity is rising globally and effective strategies to treat obesity are needed. Intermittent fasting, a dietary intervention for weight management, has received growing interest from the general public, as well as healthcare professionals, as a form of lifestyle intervention. Methods: We executed a rapid review using PUBMED database to identify systematic reviews that examined the impact of intermittent fasting on metabolic indices, published between 2011 and 2022. Results: Intermittent fasting leads to weight loss of a similar magnitude to continuous energy restriction. Most of the evidence shows that intermittent fasting leads to greater fat loss as measured by fat mass (kg) or body fat percentage compared to an ad libitum diet, but fat loss attained during intermittent fasting is not significantly different to continuous energy restriction, although recent evidence shows intermittent fasting to be superior. There is mixed evidence for the impact of intermittent fasting on insulin resistance, fasting glucose and lipid profile. Some studies focused on populations of Muslim people, which showed that Ramadan fasting may lead to weight loss and improvement of metabolic parameters during fasting, although the effects are reversed when fasting is finished. Conclusions: Intermittent fasting is more effective than an ad libitum dietary intake, and equally or more effective as continuous energy restriction, for weight management. However, there is inconclusive evidence on whether intermittent fasting has a clinically beneficial effect on glucose and lipid metabolism. Key points: Intermittent fasting (IF) encompasses time restricted eating, alternate day fasting and intermittent energy restrictionIF is more effective for weight loss and reduction with respect to body mass index than ad libitum dietary intakeIF is equally or more effective as continuous energy restriction for weight management [ABSTRACT FROM AUTHOR]

Liver diseases, especially the chronic type, are a global concern. There is a growing interest in the intermittent fasting model due to its presumed health benefits. Ramadan fasting, although religious fasting, is one of the best examples of intermittent fasting, with some differences, and is observed by more than 1 billion Muslims around the world. This month follows the Arabic Hijri calendar, which is 12 days shorter than the Gregorian calendar; hence, this entire month of fasting may occur in any season of the year. There is evidence that many patients with chronic liver disease are prone to adverse events upon observing this month of continuous intermittent fasting, particularly during the hot summer with prolonged hours of fasting, if they are not adequately addressed and prevented from fasting. There is a need to sound the alarm to develop a risk-assessment tool to omit vulnerable patients with chronic liver disease—who are exempted on religious grounds from observing this pattern of fasting. [ABSTRACT FROM AUTHOR]

Every year, healthy adult Muslims practice dawn to sunset fasting for a whole lunar month. No food or fluid is allowed for the fasting time window. After sunset, eating is allowed. The dramatic change in the timing of meals is accompanied by changes in sleeping hours and thus alterations in circadian rhythms. Hormonal mechanisms mainly determined by the latter also change. These include shifts in cortisol and melatonin. Food‐dependent hormones such as Ghrelin and leptin also show changes. A well‐established principle of chrononutrition is that the timing of eating may be as or more important than the content of food. Ramadan fasting (RF) is distinct from other forms of intermittent fasting, although there are also some similarities with time restricted eating (TRE). Both have been shown to have health benefits. Here, we examine existing literature to understand and learn from this very commonly practiced form of fasting and its relationships to circadian rhythms and homoeostatic mechanisms. [ABSTRACT FROM AUTHOR]

Background: According to Islam's teachings, women are religiously exempt from fasting during pregnancy if a woman is concerned about her health or that of the fetus. This study assesses the intentions of pregnant women to fast during Ramadan and evaluates the contribution of items derived from the theory of planned behavior (TPB) in predicting these intentions. Methods: A cross-sectional survey was carried out in Arabic on a convenience sample of 181 pregnant women in Lebanon using a mixture of in-person (46), telephone (31), and online recruitment (104) techniques from February to April 2020. An Exploratory Bayes Tree Analysis was done to examine which TPB items appeared to separate the intention to fast in the best possible way. Then, an ordinal regression was completed followed by a latent class analysis to examine specific classes of participants that could be determined based on the regression results. Results: Overall, 58% of participants had the intention to fast all days of Ramadan, 22% had the intention to fast some days and 20% did not intend to fast for any duration. A model was run with perceptions of physical ability, Islam guidance, husband's opinion importance, mother's opinion beliefs, and impact on general health as predictors (R2 = 0.74). A four-cluster model was chosen as the most parsimonious one in interpretation, where classes one and two included the groups of women who intended to fast month-long with differences in predictors. Class three represented the group of women who did not have the intention to fast and the final class represented the group of women who had the intention to fast some days of the month. The women's belief in their physical ability to fast and the opinion of the pregnant women's mothers were very important in deciding the participants' intention to fast. Conclusions: Items derived from TPB constructs helped in producing a model predicting women's intention to fast during Ramadan. Educational messages and interventions related to fasting while pregnant may be delivered by individuals with legitimacy among pregnant women such as those viewed by the target population as powerful motherly figures in their communities. [ABSTRACT FROM AUTHOR]

Although they may have learned the norms and practices of fiqh at home and in school, most Muslims have scant knowledge of the ways in which their religious laws and mores were practiced in pre-modern times. Indeed, when it comes to imagining and understanding the role of fiqh in earlier Muslim societies, many contemporary Muslims get their information through fictional treatments, particularly from films and television dramas. For Arab Muslims, the relevant medium here is the musalsal , the 30-episode Ramadan drama. This article is a preliminary investigation into the role of fiqh in Egyptian historical films and musalsalāt. Based on collected scenes of fiqh – judges passing sentences, muftis issuing fatwas, teachers instructing, and student discussions – it identifies the issues at stake and analyzes the style of argumentation, the exercise of authority, and the general image of a fiqh -based society created in films and dramas. While the fuqahāʾ only play a minor role in Egyptian film, they are prominent in Arabic historical and religious musalsalāt , often, but not exclusively, produced in Egypt. In these two genres, we have biopics of major religio-legal figures, such as the founders of the four legal schools, major theologians, 19th century reformers, and a few modern ʿulamaʾ. Tracing the evolving treatment of fiqh and fuqahāʾ from the early dramas of the 1980s up to today, this article focuses on the themes of judicial independence, justice for the poor, corruption, and the intellectual process behind rulings. It argues that, overall, the lesson of the musalsalāt is a positive one: Shariʿa works, authoritarian rule has the capacity to be enlightened, and the key to effective leadership is appointing the right people to govern, or judge. The article concludes by discussing these messages in a contemporary Egyptian setting. [ABSTRACT FROM AUTHOR]

Muslims constitute approximately 20% of the world's population. In South Africa, Muslims constitute just under 2% of the total population. Fasting is one of the mandatory activities of adherents of the Islamic faith, where all healthy adult Muslims abstain from food, drink, and sexual activities between dawn and dusk during the month of Ramadhan. Medical doctors are frequently required to provide advice to their Muslim patients about the safety or other health impacts of this type of fasting. This narrative review provides an overview of research conducted on Muslim populations during the fasting period, with special reference to non-communicable diseases (NCDs) that are prevalent in the Muslim community. In the absence of evidence-based clinical guidelines, this article summarises the latest published research on this topic, providing a resource for clinicians and researchers. This paper provides an evidence summary to clinicians when engaging with their patients who may be engaging in Ramadhan fasting, while also identifying gaps in the body of evidence that could inform future research. [ABSTRACT FROM AUTHOR]

Background: The epidemic of nonalcoholic fatty liver disease (NAFLD) and its metabolic effects present a serious public health concern. We hypothesized that the Ramadan fasting model (RFM), which involves fasting from dawn to dusk for a month, could provide potential therapeutic benefits and mitigate NAFLD. Accordingly, we aimed to validate this hypothesis using obese male rats. Methods: Rats were split into two groups (n = 24 per group), and they were given either a standard (S) or high-fat diet (HFD) for 12 weeks. During the last four weeks of the study period, both S- and HFD-fed rats were subdivided into eight groups to assess the effect of RFM with/without training (T) or glucose administration (G) on the lipid profile, liver enzymes, and liver structure (n = 6/group). Results: The HFD+RFM group exhibited a significantly lower final body weight than that in the HFDC group. Serum cholesterol, low-density lipoprotein, and triglyceride levels were significantly lower in the HFD+RFM, HFD+RFM+T, and HFD+RFM+G groups than those in the HFDC group. Compared with the HFDC group, all groups had improved serum high-density lipoprotein levels. Furthermore, HFD groups subjected to RFM had reduced serum levels of aspartate transaminase and alanine transaminase compared with those of the HFD-fed group. Moreover, the liver histology improved in rats subjected to RFM compared with that of HFD-fed rats, which exhibited macro- and micro-fat droplet accumulation. Conclusion: RFM can induce positive metabolic changes and improve alterations associated with NAFLD, including weight gain, lipid profile, liver enzymes, and hepatic steatosis. [ABSTRACT FROM AUTHOR]

Introduction: Fasting during Ramadan is a religious obligation and may pose a risk to diabetic patients. This study aimed to stratify diabetic patients based on the International Diabetes Federation-Diabetes and Ramadan International Alliance (IDF-DAR) guideline for the risk of fasting before Ramadan. Methods: A total of 317 diabetic patients attending the endocrinology clinic at Ghaem Hospital, Mashhad, Iran, participated in this cross-sectional study. The American Diabetic Association (ADA) criteria were applied to diagnose diabetes. Various parameters, including diabetes type and duration, complications, and risk factors were recorded to determine IDF-DAR-based risk. Then patients were stratified into high (IDF-DAR>6), medium (IDF-DAR: 3.5-6) and low (IDF-DAR: 0-3) risk groups accordingly. Results: Out of the 317 patients included in the study, 115 (36.3%) patients were categorized as low risk, 127 (40%) as moderate-risk, and 75 (23.7%) as high-risk groups. Conclusions: According to the IDF-DAR guideline, majority of the patients fell into the low and moderate risk categories, suggesting that they should not be entirely exempted from fasting during the holy month of Ramadan. However, the validity of this patient stratification in various fasting populations needs to be evaluated through prospective longitudinal studies. [ABSTRACT FROM AUTHOR]

Moving away from both the apologetic and polemical frames that have become ubiquitous in public discourses about Islam and Muslims, I position Salafism within the interpretative battles of the mainstream Sunni tradition. Through that analysis, I also highlight how the salafi orientation presents a difficult challenge for contemporary Muslims who seek to promote peace, pluralism and harmony within their communities and with other groups and communities in a fast-changing world. [ABSTRACT FROM AUTHOR]

Zwelidumile "Dumile" Feni's affecting journey unfolds as he flees South Africa in 1968, seeking political exile in England until 1978, and subsequently relocating to the United States, where he painted and sculpted until his passing in 1991. The spectral echoes of his life find resonance in his daughter's narrative within Ramadan Suleman and Bhekizizwe Peterson's film 'Zwelidumile'. This article argues that we must situate this documentary in context by examining the emotional toll and narrative accounts of the longer history of displacement brought about by colonialism and apartheid. The analysis begins by listening to the haunting signs within the documentary, revealing three moving themes. The first theme peels back the layers of secrecy, spotlighting the revelation of Marriam's biological father - drawing attention to the spectral and melancholic imbrication. The narrative then explores Feni's life in exile, examining his deliberate silence on familial matters in South Africa. The last of the three themes looks into Marriam's acknowledged but bewildering loss, exploring its implications for a sense of self and continuity. Zwelidumile exemplifies Bhekizizwe Peterson's steadfast commitment to shedding light on the complex nuances of the black experience and emphasising narrative's vital role as an essential component of what makes us human. [ABSTRACT FROM AUTHOR]

Copyright of Saudi Medical Journal is the property of Saudi Medical Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article covers practical guidance on education for people with type 2 diabetes prior to fasting during the month of Ramadan, so that they can fast, celebrate and enjoy cultural foods without worrying about the impact on their diabetes. Over the last decade, there has been a huge focus on setting up pre-Ramadan education programmes regarding diet, exercise, medication adjustments and greater use of technology, including continuous glucose monitoring, prior to the month of Ramadan. The International Diabetes Federation and Diabetes and Ramadan International Alliance has recently updated its guideline on type 2 diabetes management during the month of Ramadan, including cultural nutrition plans and menus developed for different countries, based on the latest evidence. This provides more up-to-date nutritional guidance for people with type 2 diabetes who are seeking to fast safely during Ramadan. [ABSTRACT FROM AUTHOR]

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur'an (parading the Qur'an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur'an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region. [ABSTRACT FROM AUTHOR]

Using data from Saudi Arabia, a strictly religious society, we examine how Islamic events (i.e., Ramadan, Eid‐ul‐Fitr, Eid‐ul‐Adha and Ashoura) moderate the impact of social mood (positive and negative) on herding in the stock market. We use the cross‐sectional absolute deviation (CSAD) of returns and find that investors' mood during Islamic events of Eid‐ul‐Fitr, Eid‐ul‐Adha and Ashoura significantly affects herding behaviour in the market. Our results, however, contrast with existing evidence of herding in the month of Ramadan. Overall, results are robust after controlling for market conditions (i.e., domestic and US market returns, liquidity, sentiments, and oil price volatility) and crisis events (i.e., global financial crisis and Arab Spring). Though most prior research investigates the impact of individual Islamic events on stocks as seasonal anomalies, our study contributes by jointly exploring how four key Islamic events, associated with contrasting moods, induce diverse herding patterns in the Saudi stock market. [ABSTRACT FROM AUTHOR]

Fasting is a mandatory worship that must be carried out in the month of Ramadan, but this is not for children who have not reached the age of puberty. Children's worship is the responsibility of every parent, whether or not children are able to carry out worship is a big task for parents in educating children. This study aims to determine the role of parents in the habit of fasting Ramadan in children. This research is a qualitative research through interviews and analyzed descriptively. This research was conducted on 4 parents who had children aged 5-8 years in Babakan Gadog Village, Kujangjaya Village. Results. of this study indicate that, the role of parents in the process of fasting habituation in early childhood is carried out by supervising, guiding and giving examples to children, by fasting children will be more healthy, increase worship and patience in children. The game environment affects children in fasting, so that in the process of getting used to fasting, parents must supervise children while playing so they are not influenced by friends who do not observe fasting. [ABSTRACT FROM AUTHOR]

Ramadan fasting, a religious practice observed by Muslims worldwide, involves abstaining from eating, drinking, smoking, and using oral medications from dawn to dusk during the ninth lunar month. Studies have demonstrated that fasting during Ramadan has been shown to increase HDL cholesterol, leptin, adiponectin, and insulin sensitivity, as well as lower several hemostatic risk factors for cardiovascular diseases. Additionally, it may result in a drop in blood sugar levels, especially in diabetics who are also on blood sugar-lowering medicine. Hypoglycemia, characterized by low blood sugar levels, could also result from fasting during Ramadan. The GLP-1 (glucagon-like peptide-1) hormone plays a significant role in regulating glucose metabolism and insulin secretion, and Ramadan fasting can affect its production and release in the gut. Research contributes to our understanding of the utilization of GL-1 medications during Ramadan among patients, broadening therapy alternatives and offering insightful information for well-informed decision-making. Therefore, this narrative review aims to explore the current evidence that studies the safety and efficacy of GLP-1 agonists during Ramadan for nondiabetic and diabetic patients to ensure healthy fasting during Ramadan. [ABSTRACT FROM AUTHOR]