First Day Of Ramadan Research Articles

Effect of fasting-induced headache on calcitonin gene related peptide (CGRP) and other clinical biomarkers on the first day of Ramadan: Sub-analysis from a randomized open label clinical trial

BackgroundFasting-induced headaches (FIHs) have been shown to occur on the first day of Ramadan and clearly decline thereafter. Despite the wealth of knowledge about different types of headaches (e.g., migraine-, cluster-, and tension-type headaches), research on the mechanism underlying FIHs, as well as their treatment, remains scarce. Our study aimed to investigate any association between FIHs during the first day of Ramadan and potential headache-related biomarkers, including fasting blood glucose (FBG), C-reactive protein (CRP), magnesium, vitamin B9, vitamin B12, homocysteine, and calcitonin gene related peptide (CGRP), and to assess whether a prophylactic use of paracetamol may influence these biomarkers.MethodsAs part of a randomized, open-label clinical trial that evaluated the effect of paracetamol as a prophylactic therapy for FIH, blood samples from stratified subjects in the prophylaxis and control groups were withdrawn while fasting after the 1st dose of paracetamol (in the prophylaxis group) and prior to reporting headache occurrence.ResultsPlasma and serum were separated for 61 subjects; 31 and 30 subjects from the prophylaxis and control groups, respectively. Overall, no significant differences were found in the levels of FBG, CRP, magnesium, vitamin B9, and vitamin B12 in headache-suffering subjects compared to those without headache despite the use of paracetamol for prophylaxis. Homocysteine, however, was significantly reduced in all subjects who experienced FIH compared to those without headache (median 6.9 [1.6] vs. 7.7 [2.7] umol/L; p = 0.041). On the contrary, when the CGRP was measured using immunoassay, it was found to be significantly elevated in all headache-suffering subjects compared to those without headache (median 126.1 [17.7] vs. 105.8 [19.6] pg/mL; p ≤ 0.0001). This difference was maintained upon comparing the headache to non-headache subjects in both the prophylaxis (median 121.5 [15.4] vs. 105.8 [9.4] pg/mL; p < 0.01) and control groups (median 128.5 [28.3] vs. 105.8 [23.8] pg/mL; p < 0.01). Additionally, an elevated CGRP level was found to increase the odds of having a FIH [OR = 1.32; 95%CI 1.06–1.22].ConclusionsOur findings revealed the role of CGRP in FIHs for the first time and suggest further investigation in signaling pathways downstream CGRP receptors. Furthermore, the modulation CGRP or CGRP receptors could have a clinical application in the prevention of FIHs.Trial registrationThis study was registered with the Saudi Food and Drug Authority in the Saudi Clinical Trials Registry (SCTR; No. 22122102).

The Effect of Ramadan Fasting and Sport Detraining on Complete Blood Count, Testosterone Hormone and Biochemistry Variables Among Soccer Players

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.

Prevalence, characteristics, and factors associated with caffeine-withdrawal headache during the first day of Ramadan.

Data regarding prevalence, characteristics, and factors associated with caffeine-withdrawal headache are lacking. This work aimed to study the prevalence of caffeine-withdrawal headache among caffeine consumers during Ramadan's first day and describe its characteristics and associated factors. This analytical cross-sectional study targeted 755 caffeine consumers eligible to fast on the first day of Ramadan. Two methodological approaches were followed: an online open survey and a face-to-face interview. Using an adjusted form of food frequency questionnaire, eligible participants were requested to report their intake of caffeine-containing products during the last week of Shaaban month, the month preceding Ramadan. The prevalence of caffeine-withdrawal headache on the first day of Ramadan was 419 (55.5%), with 95% confidence interval (CI; 51.9-59.0%). The headache in the majority of the participants was throbbing in character (249/419, 59.4%), diffuse (146/419, 34.8%), and moderate in intensity (227/419, 54.2%). Participants who developed caffeine-withdrawal headache had significantly higher body mass index (27.2± 5.1 vs. 26.3± 5 [mean ± standard deviation], p-value=0.012), daily caffeine intake, mg (316 [185.2-537.8] vs. 144.4 [60.0-312.4] [median interquartile range (IQR)], p-value < 0.001), and caffeine intake mg/kg body weight (4.7 [2.6-7.2] vs. 1.9 [0.8-4.4] [median (IQR)], p-value < 0.001) than participants who did not develop it. Mild, moderate, and severe caffeine use disorder were found to have adjusted associations with developing caffeine-withdrawal headache. They increased the odds of headache by 5.3 (95% CI=3.40-8.3), 10.2 (95% CI=5.9-17.5), and 15.5 (95% CI=9.0-26.8) times, respectively. The optimal cut-off value of daily caffeine intake/Kg body weight was determined at 1.97 mg/kg with an area under the curve of 0.722 and sensitivity and specificity of 85.1% and 50.2%, respectively. Daily caffeine intake/kg body weight and caffeine use disorder are significantly associated with a caffeine-withdrawal headache.

Kidney function profile before, during, and after Ramadan fasting in healthy elderly: a prospective cohort study

BACKGROUND Kidney function profile is one of the important parameters in determining the health of the elderly. In Indonesia, no study has been conducted on kidney function profile during Ramadan fasting to determine the safety of Ramadan fasting in the elderly. This study aimed to determine the kidney function profile in the elderly who fasted during Ramadan.&#x0D; METHODS This study used a prospective cohort design. The inclusion criteria were elderly aged &gt;60 years undergoing Ramadan fasting in Jatinegara, Jakarta from April to July 2019. Patients with end-stage renal failure who had an acute infection, hypertension crisis, or refused to participate in the study were excluded. Patients who did not fast for 3 consecutive days were dropped out. The kidney function profile was calculated by the estimated glomerular filtration rate (eGFR) using the CKD-EPI formula 1 week before the first day of Ramadan, 3 weeks after the first day of fasting, and 2 weeks after the last day of fasting. Decreased eGFR was defined as having a minimum of 20% eGFR decline during or after the fasting period. Bivariate analysis was performed using McNemar or Cochran tests.&#x0D; RESULTS 2 patients had eGFR decline during fasting, and 7 patients had eGFR decline after fasting. The median eGFR before, during, and after fasting were 81.5, 88.7, and 76.8 ml/min/1.73 m², respectively. A total of 1.4% of subjects had decreased eGFR during Ramadan, while 9.1% had decreased eGFR after Ramadan. However, the changes were not statistically significant.&#x0D; CONCLUSIONS Although most elderly had lower eGFR following Ramadan fasting compared to before and during Ramadan, only individuals with several comorbidities had significant changes of kidney function.

Hayakal al-Nur (Temples of light) in Poetry Alfya al-Hikmat al-Elayia ala Mazhab al-Eshraghieen

Extended abstract Introduction In this poem of one thousand couplets (alfīya) which was composed in the eighteenth century, the treatise The Temples of Light has been poetized. There is a separate commentary on the treatise which shall be introduced in a moment. In the present work, Alfiya has been edited and published alone. An introductory discussion of Alfiya and the commentary The author of the treatise is a person named Hassan al-Kurdi who has described himself as the “versifier” (nāẓim) and Suhrawardi as “the author”. In his commentary on The Temples of Light, he has used the commentary by Jalal al-Din Davani (d. 1502 AD) on The Temples of Light and the one by Qutb al-Din Shirazi (d.1311 AD) on The Philosophy of Illumination. He has also used several philosophical works to supplement his content. He names Suhrawardi as “Abu al-Faraj Muhammad Suhrawardi”. In some of his couplets the author has referred to Quranic verses and used their themes in his poetry. This Alfiya is subsumed under pedagogical poetry, where the form of poetry is utilized to facilitate learning and memorization of various types of knowledge. In Arabic, this kind of poetry is more in the metre rajaz, which is why it is called arjūza. The first couplet of Alfīya is as follows: Yā ḥayyu yā qayyūm yā dha-l-qūdra / Ayyid wa-thabbitni bi-nūr al-ḥikma The treatise is the second book in which one of Suharawardi’s work is poetized. Prior to that, in the fourteenth century, Imad al-Din Arabshahi Yazdi had versified Suharawardi’s The Lovers’s Companion (Munis al-Ushshaq). Composition’s date As it can be inferred from the introduction to the script, Hassan al-Kurdi lived in Damascus, and he had been writing his commentary from the first day of Ramadan until the Day of Arafa (the ninth day of the month dhi-l-hajja according to the Islamic calendar), i.e. in about one hundred days. At the end of his commentary, he has equated, under the abjad system, the date of finishing his work (1170 AH/ 1756 AD) with the word “ghasqī”. The stamp of Ottoman Sultan Selim III’s Royal Library has been put on the margin of Alfiya and its commentary. On the author In biographical dictionaries, there are different people named Hassan al-Kurdi, but none of them could definitely be said to be the author of the treatise; hence no available information about him. A description of the copies The unique copy of Alfiya numbered 2486 and the commentary script numbered 2515 are housed in Turkey’s Suleymaniyī Library. There are some lacunas in Alfiya, but checked against the couplets in the commentary, finally the number of Alfiya’s couplets is exactly 1000, and the couplets are completely diacriticized. The text of the commentary is mixed with verses of Alfiya, and it has no diacritical marks. From the commentator’s introduction, it can be inferred that Alfiya and the commentary were written by the same person. Scripting is in naskh style and very legible. There are lacunas and errors in both Alfiya and the commentary, which have been corrected on the margins. Research method Because of the uniqueness of the script of Alfia, in editing this treatise the method of editing based upon the original copy was employed. Those verses that have repeated themselves as a result of being mixed with the text of the commentary have been used as the second copy, and the differences are reported in the footnotes. Conclusion Publication of the work can make a contribution to research on Suhrawardi and the history of Islamic philosophy and its impacts.

Dinamika Penentuan Awal Ramadan di Sumatera Barat

This paper aims to explore the understanding of the Muslim community of West Sumatra about the determination of the beginning of the month of Ramadan and its implications for implementing the first day of fasting. The people of West Sumatra are always talked about when determining the first day of Ramadan because they are divided into several groups. As a result, they differ in the implementation of the first day of fasting, the implementation of Eid al-Fitr and Eid al-Adha. This type of research is field research. Data obtained through in-depth interviews with people who can provide important information about the determination of the beginning of this month, including the leader of Naqsabandiyah, Satariyah, person in charge of hisab Muhammadiyah, ru'yah NU, astronomy experts, as well as several congregations from each group. The results showed that determining the start of the month is a very old problem but always becomes new every time Ramadan comes. The problem of determining the initial crescent moon in Indonesia in general and West Sumatra in particular is basically the same but the practice depends on the different ways of understanding the context of the initial crescent of the month. In fact, these differences are very difficult to reconcile because each element remains steadfast in maintaining its sectoral ego.

The safety of Ramadan Fasting following Percutaneous Coronary Intervention

BackgroundThis work aimed to assess the safety of Ramadan Fasting following the Percutaneous Coronary Intervention.MethodsIn our two centers’ Prospective Cohort Study, We included 303 patients who had successful Percutaneous Coronary Intervention before the first day of Ramadan. We advised the patients that recent Percutaneous Coronary Intervention could be a valid excuse for not fulfilling Ramadan Fasting. However, many patients intended to fast the following Ramadan, and we included them in the fasting Group I. We added the patients who decided not to fast the following Ramadan as a control Group II. We followed all the patients during Ramadan and for 6 months after Ramadan.ResultsThe demographic data of both groups and the complexity of the coronary anatomy showed no statistically significant difference. Group I (n = 153) showed a statistically significant difference in the incidence of Major Adverse Cardiac Events compared to Group II with a P value (0.005). The logistic multivariate regression analysis showed that the duration from index PCI till the start of RF, SYNTAX score > 22, and Complex procedure were independent predictors of Major Adverse Cardiac Events in the fasting Group I with {P = 0.001, OR (2.302), P = 0.026, OR (2.419), and P = 0.032 OR (1.952)}, respectively. Major Adverse Cardiac Events in Group I occurred mainly during Ramadan Fasting, with 19 patients having Major Adverse Cardiac Events during Ramadan and four patients during the remaining of the follow-up period. The Receiver Operating Characteristic curve analysis showed the decline of the incidence of Major Adverse Cardiac Events after 90 days from Percutaneous Coronary Intervention till the start of Ramadan Fasting with Sensitivity and specificity (90% and 65%), respectively.ConclusionsWe suggest that low-risk patients with a normal systolic function who underwent Percutaneous Coronary Intervention may safely fast Ramadan. At the same time, Ramadan Fasting during the first 3 months following the Percutaneous Coronary Intervention may not be safe.

KITAB MIZAN AL-QARB (Telaah Metode Penentuan Awal Bulan Qamariah)

The phenomenon of determining the time of the first day of Ramadan and the first day of Shawwal in Indonesia raises a prolonged folemic, each group has its own basis and methods. In West Sumatra region, there is a Tariqat Syatahariyah group which still has a large influence in the midst of the Minangkabau community, so they have their own method of determining the beginning of the Islamic month, the reckoning taqwim method. This method is found in the book of Mizan al-Qarb, which discusses the initial determination of the Qamariyah (lunar) system. This paper is more focused on how the dating system and the method of determining the beginning of the month of Qamariyah in the Mizan al-Qarb manuscript from the viewpoint of Falak and Astronomy. The method used is the field method and literature with the approach of Philology, Falak Science and Astronomy. The data source is the manuscript of Mizan al-Qarb found in Surau Calau Sijunjung. The documentation technique is used in data collection, with several stages: collection, selection, and criticism. With the findings of the manuscript Mizan al-Qarb with conditions that have begun to be damaged, then it is necessary to preserve the contents contained therein concerning the calendar and the method of determining the beginning of the Qamariyah which refers to the rukyat method, using the naked eye and not using the media, so it is concluded if the calculation starts from Thursday the result is the same as contemporary reckoning, if it starts Wednesday will be the first day difference with contemporary reckoning

DINAMIKA HISAB TAQWIM TAREKAT SYATTARIYAH DI SUMATERA BARAT

Taqwim is one of the methods to determine the beginning of Ramadan taught by Shaykh Burhan al-Din Ulakan in Syattariyah Tariqa. This study is interesting to be investigated because there were some dynamical phenomena happened in West Sumatra in terms of determining the beginning of Ramadan. There was a particular society that followed the Government’s decision regarding the beginning of Ramadan, there was also a certain group of people who performed the Ramadan earlier than the Government’s decision, there was even a certain society who started the fasting one day after the Government’s decision. The more interesting one, among the adherents of Syattariyah, there were also differences to determine the first day of Ramadan. The problem is why the dynamics in determining the first day of Ramadan happened in West Sumatra. This study implemented the method of philological approach to history. From this study, it can be generated that the dynamics occur because the taqwim taught by Shaykh Burhan al-Din is not just one method to determine the beginning of Ramadan, so it is being debatedamong the adherents of Syattariyah. It has happened throughout the generation within their strong basis of thought and philosophy.

CCD observation of daylight crescent moon at Bosscha observatory

Bosscha Observatory, Institut Teknologi Bandung, has been experimenting to observe crescent moon using small telescope equipped with digital cameras since 2007. The initial motivation was to provide evidence, i.e. digital image, of the first crescent moon visible after new moon (hilal) for moslem community in determining the first day of Ramadan and Shawwal. Initially, observation was done after sunset, following common believe that crescent moon can be detected only after glare from the Sun disappear. In early 2000’s it was shown that crescent moon can be detected using CCD camera before sunset (in daylight) with special setup. We catched up the idea in 2013. In this paper we summarize what we have learned so far. Now, detection of crescent moon with elongation e > 4° is not a problem. Detailed report will be written somewhere else.

Original paper: Efficacy and safety analysis of insulin degludec/insulin aspart compared with biphasic insulin aspart 30: A phase 3, multicentre, international, open-label, randomised, treat-to-target trial in patients with type 2 diabetes fasting during Ramadan

AimsTo compare the efficacy and safety of insulin degludec/insulin aspart (IDegAsp) and biphasic insulin aspart 30 (BIAsp 30) before, during and after Ramadan in patients with type 2 diabetes mellitus (T2DM) who fasted during Ramadan. MethodsIn this multinational, randomised, treat-to-target trial, patients with T2DM who intended to fast and were on basal, pre- or self-mixed insulin ± oral antidiabetic drugs for ≥90 days were randomised (1:1) to IDegAsp twice daily (BID) or BIAsp 30 BID. Treatment period included pre-Ramadan treatment initiation (with insulin titration for 8–20 weeks), Ramadan (4 weeks) and post-Ramadan (4 weeks). Insulin doses were reduced by 30–50% for the pre-dawn meal (suhur) on the first day of Ramadan, and readjusted to the pre-Ramadan levels at the end of Ramadan. Hypoglycaemia was analysed as overall (severe or plasma glucose <3.1 mmol/L [56 mg/dL]), nocturnal (00:01–05:59) or severe (requiring assistance of another person). ResultsDuring the treatment period, IDegAsp (n = 131) had significantly lower overall and nocturnal hypoglycaemia rates with similar glycaemic efficacy, versus BIAsp 30 (n = 132). During Ramadan, despite achieving significantly lower pre-iftar (meal at sunset) self-measured plasma glucose (estimated treatment difference: −0.54 mmol/L [−1.02; −0.07]95% CI, p = .0247; post hoc) with similar overall glycaemic efficacy, IDegAsp showed significantly lower overall and nocturnal hypoglycaemia rates versus BIAsp 30. ConclusionsIDegAsp is a suitable therapeutic agent for patients who need insulin for sustained glucose control before, during and after Ramadan fasting, with a significantly lower risk of hypoglycaemia, versus BIAsp 30, an existing premixed insulin analogue.

Strategies for Combating Islamic State

The Islamic State in Iraq and Syria (ISIS) announced the formation of the “Islamic Caliphate” as an alternative to modern states, on 29 June 2014 (the first day of Ramadan). The ISIS vision shared by other global jihadist organizations such as al-Qaeda is an apocalyptic post-state. Many authors very quickly evolve from the idea of the potential threat to either the U.S. or its allies to a requisite necessity of strong military action by the U.S. to defeat ISIS. Something frequently absent in analyses of U.S. reactions to ISIS is the capabilities, responsibilities, and opinions and desires of neighboring Gulf countries. This paper will incorporate attitudes and opinions of Gulf countries to imply responsibilities to deal with ISIS prior to considering potential U.S. actions.

Does religious fasting affect energy and macro‐nutrients intakes?

PurposeThis study was designed with the aim of assessing the energy and nutrient intakes of male university students before and during Ramadan and comparing it with the Recommended Nutrient Intake (RNI) of Malaysia.Design/methodology/approachA total of 30 male students aged between 19‐24 years from International Islamic University Malaysia (IIUM) Kuantan Campus were recruited before Ramadan. The height, weight, waist and hip circumferences were recorded on day one of Ramadan and also recorded on day 21 of Ramadan to assess the changes. From the weight and height, the body mass index was calculated and from the waist and hip circumference, the waist‐to‐hip ratios were calculated. The respondents were requested to keep three days food record in household measurements; once prior to fasting and once during the third week of Ramadan. The records were then analyzed using Malaysian Food Composition Table and Food Atlas to get the averages of energy and macronutrients intakes of the subjects.FindingsAfter 21 days of Ramadan, the results revealed that there was reduction in the body weight and there was significant (P&lt;0.05) improvement in the waist‐to‐hip ratio of the subjects. The effect was more prominent in the normal‐weight compared to overweight respondents. The mean energy and protein intakes were significantly (P&lt;0.001) lower than the RNI for Malaysians of similar age group. However, mean energy and protein intakes increased during Ramadan compared to the first day of Ramadan. This study indicates that Ramadan fasting does not affect energy and macronutrients intake but only the routine of intake is affected.Research limitations/implicationsThis research was limited to a specific group of normal and overweight students who were residing on campus of the IIUM. Their intakes might not be consistent with those at home or living outside the university campus. Another thing is that the students might have over‐reported their energy and macro‐nutrients intakes compared to what they have consumed in reality. So, the self‐reported intakes could not be ascertained. The stated factors might have confounding effects on the finding of this research.Practical implicationsMost research argues that the body weight loss during Ramadan fasting is due to reduced energy consumption; however, this is not true in all cases. This study infers that there is no reduction in the total energy consumption, rather there is a change in the pattern of energy intake. This brief study would help researchers planning to conduct research on Ramadan fasting and will caution fasting readers about the intakes.Originality/valueThis study indicates that during Ramadan fasting does not affect energy and macro‐nutrients intake but only the schedule of intake is affected.

Mathematical Determination for the First day of Ramadan

Mathematical Determination for the First day of Ramadan

The first-of-Ramadan headache.

This study was designed to estimate the frequency and characteristics of headaches occurring on the first day of Ramadan (Moslems' fasting month) and to determine possible causes. One hundred fifty copies of a specially designed questionnaire were distributed on the second day of fasting to a random sample of hospital staff. Completed questionnaires were obtained from 116 subjects (77%). Headaches were reported by 37 (41%) of the 91 persons who had fasted as compared to 2 (8%) of those 25 who did not fast (P = .002). The headache was of tension type in 78% of the cases. Headache frequency increased with the duration of fasting and affected mainly those prone to have headaches, more particularly of the tension type and the most important exogenous-associated factor was caffeine withdrawal. Other factors such as lack of sleep, hypoglycemia, and dehydration may have been contributory in a small number of cases. A progressive reduction of caffeine consumption in the weeks preceding the month of Ramadan and a cup of strong coffee just before the start of the fast may prevent the occurrence of first-of-Ramadan headache.