Lunar Month Research Articles

KAṬHINA ROBE OFFERING FESTIVAL OF THE SOUTHERN BUDDHISM MONKS COMMUNITY IN THUA THIEN - HUE PROVINCE

Kathina Robe Offering Festival is the traditional and biggest festival of the year of Southern Buddhism in Vietnam in particular and Buddhism countries in the world in general. This festival has existed since the time of Buddha Shakyamuni and to be maintained until today. Every year, during the period from the 15th day of the 9th lunar month to the 15th day of the 10th lunar month, at a temple or a place in accordance with Buddhism law, monks and nuns of Theravada Buddhism will hold a Kaṭhina Robe offering festival. The meaning of the festival is to mark the three-month period of retreat and diligent practice of the monks, the robe will be offered to the elders or those who meet the requirements. In Thua Thien - Hue province, the Southern Buddhism community often organizes the Kaṭhina robe offering festival for seven days at seven different pagodas (the remaining three pagodas are newly established and do not have the conditions to organize). This festival has become a cultural feature bearing the mark of the Southern Buddhism monks here, at the same time it is also a place for Buddhists of all walks of life at home and abroad to have the opportunity to participate and do good deeds. This article will clarify the origin, organization process and significance of the Kaṭhina Robe Offering Festival, especially emphasizing some changes in this festival of Southern Buddhism in Thua Thien - Hue province

Fasting in Hinduism, Buddhism and Islam: A Comparative Study

Voluntary abstinence from food has been a spiritual purification rite in many religions. Penitence, purification and sacrifice are the major aims. Fasting in Hinduism is the denial of the physical needs of the body for the sake of spiritual gains. Hindus observe a period of fasting during the month of ‘Shravan’ (July/August), a holy month with religious festivals such as ‘Janmastami’ (Lord Krishna’s birthday) and ‘Rakhibandhan’ (when sisters tie a ‘rakhi’ on their brothers). Many Hindus also fast all year round on certain days of week for example, on Monday for Lord Shiva and his wife Goddess Durga. According to Hindu scriptures, fasting helps to create an attunement with the Absolute by establishing a harmonious relationship between the body and the soul. The Buddhist tradition prefers to abstain from eating meat, since this involves the killing of living beings. According to the Buddhist monastic rules, the Vinaya, monks and nuns should have only two meals a day, in the early morning and before noon, and abstain from food for the rest of the day. On festive days, especially at full and new moon, laypeople also follow those rules. There is also some occasional fasting such as the fasting for Lokesvara, which is supposed to cause the birth of a son; fasting for Tara, which frees one from illness and dangers. The Tibetan Buddhist practice of Nyungne (abiding in the fast) has been gaining increased attention. It is two and a half-day practice, which involves the keeping of strict vows, silence and fasting. Fasting the lunar month of Ramadan is one of the five fundamentals of Islam. It has been an obligatory duty ordained by the Almighty Allah for all the adult observant Muslims except who are ill, traveling or pregnant. There are also some other voluntary fasting in Islam. Fasting, in Arabic called Sawm, is abstinence from eating, drinking or sexual activity from sunset to sundown during the month of Ramadan. In Islam, fasting is an important act of worship done for Allah, whereby a Muslim draws closer to his Lord. Because of fasting, the sincerity of faith and devotion to Allah should become all the more evident. The purpose of fasting is to develop God-consciousness (Taqwa), which can lead to the forth of goodness and virtue in life and hereafter. The learning of self-restrains from fasting is capable enough to lead a purer life in this world as well as to an eternal life of happiness in the next. After having a comprehensive study and finding out the similarities and dissimilarities among the fasting tradition of Hinduism, Buddhism and Islam, this paper is mainly aimed at proving the highness and glory of fasting system of Islam in gaining its material and spiritual objectives.

The Concept of Maslahah in the Dynamics of the Rukyah and Hisab Methods for Determining the Beginning of the Lunar Month

Determining the beginning of the lunar month is a significant issue in Islamic tradition, especially in establishing the timing of religious observances such as Ramadan and Eid al-Fitr. The methods used for this determination, namely rukyah (moon sighting) and hisab (astronomical calculation), often lead to differing opinions among Muslims. This paper aims to analyze the dynamics between the rukyah and hisab methods through the lens of the maslahah theory, which emphasizes the achievement of good and the prevention of harm for the community. The analysis shows that the rukyah method is more relevant for determining the beginning of months related to major religious observances, as it aligns with sharia tradition and helps maintain the unity of the Muslim community. Conversely, the hisab method is more efficient for determining the start of months not directly related to religious observances, such as 1 Muharram, as it provides certainty and ease in planning. The conclusion of this paper is that integrating both methods, with an emphasis on their respective contexts, can optimize the maslahah for Muslims, ensure the smooth execution of religious practices, and support unity within the community.

Toward a globally lunar calendar: a machine learning-driven approach for crescent moon visibility prediction

This paper presents a comprehensive approach to harmonizing lunar calendars across different global regions, addressing the long-standing challenge of variations in new crescent Moon sightings that mark the beginning of lunar months. We propose a machine learning (ML)-based framework to predict the visibility of the new crescent Moon, representing a significant advancement toward a globally unified lunar calendar. Our study utilized a dataset covering various countries globally, making it the first to analyze all 12 lunar months over a span of 13 years. We applied a wide array of ML algorithms and techniques. These techniques included feature selection, hyperparameter tuning, ensemble learning, and region-based clustering, all aimed at maximizing the model’s performance. The overall results reveal that the gradient boosting (GB) model surpasses all other models, achieving the highest F1 score of 0.882469 and an area under the curve (AUC) of 0.901009. However, with selected features identified through the ANOVA F-test and optimized parameters, the Extra Trees model exhibited the best performance with an F1 score of 0.887872, and an AUC of 0.906242. We expanded our analysis to explore ensemble models, aiming to understand how a combination of models might boost predictive accuracy. The Ensemble Model exhibited a slight improvement, with an F1 score of 0.888058 and an AUC of 0.907482. Additionally, the geographical segmentation of the dataset enhanced predictive performance in certain areas, such as Africa and Asia. In conclusion, ML techniques can provide efficient and reliable tool for predicting the new crescent Moon visibility that would support the decisions of marking the beginning of new lunar months.

Coral spawning patterns on the Luhuitou fringing reef in Hainan Island of the northern South China Sea

Observation of coral spawning times is valuable to detect spawning patterns and identify the potential mechanisms behind coral reproduction. Although large amount of data on global coral spawning records have become available over the past decades, information on coral spawning in the northern South China Sea remains scarce. In this study, we investigated the spawning patterns of scleractinian corals in Luhuitou fringing reef, Hainan Island, China, from 2009 to 2021 in relation to lunar cycles (month and day). The spawning times of 22 coral species from five genera (Acropora, Montipora, Platygyra, Dipsastraea, and Galaxea) within three families (Acroporidae, Merulinidae, and Euphylliidae) were recorded, with spawning occurring from lunar February to May 2009–2021. Recorded spawning events started at a period of increasing seawater temperature. Acropora, the most documented genus, spawned between lunar February and April, but primarily in lunar March. Importantly, the spawning time of Acropora was delayed for one lunar month in 2016 most likely due to a rapid decrease in monthly mean seawater temperature in lunar February. Spawning lunar days before, on or after full moon of corals in the Luhuitou Reef, including those of the Acropora species, were highly variable between years even for the same species. No predictable pattern of spawning times can thus be detected. Nonetheless, our results fill up an information gap on coral spawning patterns in the northern South China Sea that may be useful for further understanding of the reproductive biology of scleractinian corals throughout the Indo–West Pacific.

Hamka’s Legal Methodology on Hisab–Ru’yah in His Book “Saya Kembali ke Ru’yah”

This research endeavors to explore the contextual shifts in Hamka’s perspectives on hisab-ru’yah and his methodological approach to legal reasoning. It adopts a normative legal research methodology with a conceptual framework. Primary legal sources are drawn from Hamka’s book “Saya kembali ke Ru’yah”. These sources are scrutinized through the lenses of uṣūl al-fiqh and the sociology of knowledge. The findings of this study indicate that the transformation in Hamka’s thinking stemmed from profound childhood experiences and culminated in a notable enlightenment during his participation in the International Islamic Conference in Malaysia. Ultimately, his stance evolved dramatically, concluding unequivocal support for the practice of ru’yah (moon sighting). Furthermore, there are also figures within Muhammadiyah who endorse both ru’yah and istikmāl (completing the lunar month if the moon is not sighted). This support has fortified Hamka despite facing considerable criticism. From the perspective of uṣūl al-fiqh (principles of Islamic jurisprudence), Hamka’s shift in legal reasoning appears primarily theoretical, although he does not explicitly delineate the specific theory involved. This can be inferred from his interpretation of the hadith of ru’yah in alignment with the principles of manṭūq (explicit meaning) or dilālah al-‘ibārah (indicative meaning). In expressing his views, Hamka incorporates the opinions of scholars, indicating his reliance on the qaulī method. His personal joy during fasting and holiday celebrations concurrently reflects his alignment with the maṣlaḥah theory, enhancing unity and cohesion. However, this unity can only be fully realized under government regulation as the ūlīl amr (ruler), particularly concerning the outcomes of ru’yah and istikmāl. Such submission, beyond mere compliance, also falls within the realm of maṣlaḥah al-mu’tabarah (considered public interest). This research underscores the necessity of approaching legal provisions from multiple perspectives, rather than a singular viewpoint, to achieve the intended legal spirit and realize genuine benefits. Hamka’s methodology exemplifies him as a contextual integrative Muslim.

Verification of Kastner Visibility of Hilal Observation Results at Condrodipo Rukyat Center in 1444 H

The Kastner Hilal visibility method is one of numerous contemporary observation techniques developed with the objective of monitoring the appearance of Hilal with greater precision. This paper presents a discussion of Hilal observations conducted at the Condrodipo Rukyat Center. The visibility results are analyzed using curve graphs, facilitating the assessment and validation of the observations. The findings demonstrate that employing the Kastner mathematical model can corroborate visibility with a substantial degree of concurrence, regardless of atmospheric constraints and sky conditions. However, the results of observer reports in the field are often inconsistent with model predictions, especially in conditions of low Hilal altitude and naked eye observations. Therefore, more rigorous scientific verification and reliable methodologies are needed to confirm observations for the integrity of the determination of the beginning of the lunar month.

#129 Impact of Ramadan fasting on bone mineral metabolism in hemodialysis: a multi-center prospective study

Abstract Background and Aims Fasting is fundamental in several major religions and cultural traditions worldwide. In Islam, Ramadan fasting is characterized by daily complete eating and drinking abstinence from the dawn to sunset for an entire lunar month. Sick patients, including patients with advanced chronic kidney disease are not required to fast, however the majority of them are still choose to fast. The Impact of Ramadan fasting on bone health has not been studied prospectively. This study aims to examine the effect of Ramadan fasting on parameters of bone mineral metabolism in patients on hemodialysis. Method : This is a multi-center prospective study on 138 patients with ESKD who are maintained on intermittent hemodialysis for at least six months. Ninety-three (67%) were fasting while 45 patients (33%) did not fast. All patients' demographics, clinical and laboratory parameters were compared before and after the holy month of Ramadan. Serum biochemical parameters included serum sodium, potassium, bicarbonate, chloride, albumin, calcium, phosphorus, magnesium, intact parathyroid hormone (iPTH), FGF23, klotho, sclerostin, bone-specific alkaline phosphatase (BSAP), and tartrate-resistant alkaline phosphatase 5b (TRAP5b). Results The two groups exhibited comparable demographics and clinical parameters at baseline, except for the mean age, which was significantly lower in the fasting group (45.5 vs. 54.4 years, p-value = 0.003) and the non-smoker habit was significantly higher in the fasting group (71% vs. 56%, p-value = 0.02). There was no change in the clinical parameters by the end of Ramadan in both groups including intra-dialytic hypotension, inter-dialytic weight gain, and hypoglycemia. The basic biochemical parameters did not change significantly at the end of Ramadan in both groups, except there was an increased serum albumin level (p-value = 0.04). The BSAP levels significantly went down by the end of Ramadan in the fasting group (p-value = 0.01). The other novel serum biomarkers (FGF23, klotho, sclerostin, and TRAP5b) did not change significantly in both groups. Conclusion This multi-center prospective study demonstrates that Ramadan fasting does not significantly alter the clinical and biochemical parameters in hemodialysis patients, highlighting its safety in this population. Moreover, our findings reveal a noteworthy reduction of the higher BSAP towards normal levels in fasting patients, suggesting a potential benefit of fasting in improving high bone turnover. Further research is warranted to elucidate this phenomenon's underlying mechanisms and long-term implications, which may hold promise for managing bone health in hemodialysis patients during Ramadan fasting.

The Concept of the Meeting Point of Hisab and Rukyat of the Beginning of the Hijri Month

The determination of the beginning of the lunar month still leaves debates in various criteria used by the hisab and rukyat methods. The debate leads to differences in starting and ending the beginning of the lunar month which is loaded with the implementation of worship. Conceptually, both hisab and rukyat can be analogized in a side of the coin. Both will not conflict if studied with the correct methodology. The debate on the criteria in the hishab and rukyat methods that occurs on the surface is due to grassroots friction that does not understand the two methods. This study examines how

Variations of heat exhaustion rate of pilgrims with environmental conditions during hajj seasons between 2002 and 2018 in Makkah, Saudi Arabia

Heat exhaustion (HE) is one of the major concerns for medical service providers, especially in hot weather conditions. Every year pilgrims come to Makkah in Saudi Arabia to perform hajj rites which require a lot of physical effort. Makkah has a very hot climate, especially in the summer. Several cases of HE have been reported among pilgrims. The rate of heat exhaustion (HER) among pilgrims was studied using five climatic factors such as temperature (T), relative humidity (RH), heat index (HI), total solar radiation (TSR) and wind speed (WS) during the Hajj seasons between 2002 and 2018 in Makkah. These factors were measured using data collected by the weather stations owned by The Custodian of the Two Holy Mosques Institute for Hajj and Umrah Research at Umm Al-Qura University in Makkah. There is a roughly 11 days difference between solar and lunar years. Occurring in the 12th lunar month of the Islamic calendar, the Hajj is rotating by about 11 days each year. As a result, it will coincide with each month of the solar calendar in a period of about 32 years. Therefore, the HER values ranged between 0.18 per 105 in the winter of 2005 to 35.97 per 105 in the summer of 2018. Simple and multiple linear regression analysis revealed a very high linear relationship among most climate factors and HER (multiple R (MR) ≥ 79 %, R2 ≥ 63 % and P < 10−4). Seven different equation groups of climate factors were applied to predict HER values and showed a very high correlation (MR ≥ 91 %, R2 ≥ 83 % and P ≤ 0.001). Further studies of HER are needed, especially in terms of medical, environmental, demographic, and social sciences in Makkah.

APPROACHING THE GOLDEN MONTH OF RAMADAN

Out of the twelve lunar months, the paper ranks the month of Ramadan as a golden opportunity for the Muslims. It is in this regard that the paper postulates the need to prepare well for it in order to annex the bountiful opportunities in it. The paper is divided into six sections. Section one deals with the introduction, chapter two identifies the reasons why Ramadan is a precious month for the Muslims. In section three, an effort is made to explain the necessity for proper preparation in attainment of desired goal of whichever type. In section four, readiness to withdraw from sin, readiness to perpetually overcome the devil and readiness to resolve malice are some of the requisite tools for the attainment of a fruitful Ramadan. The paper recommends Muslims to reflect on the issues discussed in the paper and embark on self adjustment where needed.

Glucagon-Like Peptide-1 (GLP-1) during Ramadan: Narrative Review of the Published Literature.

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.

Астрономические и календарные вычисления Ефрема Сирина в 6-м гимне «О Распятии» в вавилонском, иудейском и христианском контексте

The paper is focused on the astronomical and calendrical lore which the Syriac poet-theologian Ephrem the Syrian abundantly uses in his 6th hymn De crucifixione. In this hymn devoted to the interpretation of three days problem of Jesus’ resurrection, the Syriac poet and theologian employs some astronomical data, i.e., the duration of solar and lunar years, the duration of the lunar months, the necessity of the intercalations in the calendars etc. The author analyses this lore in the context of the astronomical knowledge existing to Ephrem’s epoch. On the one hand, the article pays attention to the similar use of the astronomical data in a lot of Jewish and Christian works of the 3rd and 4rd centuries. In this period the astronomical calculations have been used actively both in Christian and Jewish milieux. On the other hand, the calculations by Ephrem mirror the peculiarities of the region of the north Mesopotamia where he lived and created his works. For example, the author demonstrates that Ephrem could be influenced by the old Babylonian astronomical theory and use in his computations the Babylonian “double hour”. In the article is also demonstrated that the calculations by Ephrem are striking similar to the ones in the “Panarion” by Epiphanius of Salamis. Epiphanius seems to be acquainted with Ephrem’s works or to use the similar tradition stretching back to the Babylonian one. The author draws a conclusion that the calculations in the hymns are used to express Ephrem’s self-presentation as the scribe and the sage who obtains the cosmic “secrets”. This picture is deep rooted as in the old Mesopotamian literature as in Jewish Aramaic writings. The author points out that Ephrem uses the astronomical lore in the liturgical context and not in the theological “scientific’’ tractate. Hence, Ephrem constructs a new religious and poetic “myth” about the Crucifixion and feast of Pascha upon the astronomical dimensions it has both in the Christian and in the Jewish traditions.

홍무 3년(1370) ‘平定沙漠’ 詔書의 頒布와 詔書의 ‘언어’

In the sixth lunar month of 1370, Ming Taizu 太祖 (Zhu Yuanzhang 朱元璋) received General Li Wenzhong’s 李文忠 memorial which reported on the death of Toghon Temür, Great Khan of the Great Yuan, in the fourth month and the capture of the Great Khan’s grandson Maidaribala on the 16th day of the fifth month in Yingchang 應昌.&#x0D; According to the Ming Veritable Records 明實錄, it was on the 20th day of the sixth month that Ming Taizu mentioned these significant events in his imperial proclamation 詔書 to officialize the ending of the Great Yuan. By comparing different versions of the proclamation included in historical sources, this paper shows that the texts in the Ming Veritable Records were doctored by the compilers. They pushed the date of the proclamation from the original 15th day to the 20th day of the same month. In addition, they edited the original contents to reflect the circumstances of the 20th day.&#x0D; Following the proclamation in question, presumably on the 20th day, Ming Taizu issued another imperial proclamation bearing the same news. It was addressed to the people of the Great Yuan such as Mongol princes and nobles, and Jurchen chieftains who had not yet submitted to the Ming rule. In the received Ming Veritable Records, this proclamation was written in classical Chinese following the conventions of recording the Chinese imperial documents. This paper argues, however, that another significant problem of the Ming Veritable Records is hidden here: The compilers rewrote the proclamation to look like a usual Chinese imperial document. The original text of this proclamation was not written in classical Chinese, but in the colloquial language following the conventions of the Yuan imperial edicts which employed a unique style to translate word for word what the Mongolian Great Khans spoke. The colloquial style and words of the proclamation were a practical and effective method to persuade its audiences to submit to the new Ming ruler.

Lunar Age-Dependent Oscillations in Expression of the Genes for Kisspeptin, GnIH, and Their Receptors in the Grass Puffer during the Spawning Season.

Grass puffer is a semilunar-synchronized spawner: spawning occurs on beaches only for several days of spring tide around new moon (lunar age 0) and full moon (lunar age 15) every 2 weeks from spring to early summer. To investigate the role of kisspeptin and gonadotropin-inhibitory hormone (GnIH) in the semilunar-synchronized spawning, lunar age-dependent expression of the genes encoding kisspeptin (kiss2), kisspeptin receptor (kissr2), GnIH (gnih), GnIH receptor (gnihr), gonadotropin-releasing hormone 1 (GnRH1) (gnrh1), and three gonadotropin (GTH) subunits (gpa, fshb, lhb) was examined in the male grass puffer, which was kept in an aquarium under natural light condition in a lunar month during the spawning period. In the brain, both kiss2 and kissr2 showed lunar variations with a peak at lunar age 10, while both gnih and gnihr showed semilunar variations with two peaks at lunar age 0 and 20. On the other hand, gnrh1 showed semilunar variation with two peaks at lunar age 0 and 15. In the pituitary, kiss2, kissr2, gnih, and gnihr showed similar variations to those shown in the brain. The fshb and lhb mRNA levels showed semilunar variations with two peaks at lunar age 0 and 15. The present study shows lunar and semilunar oscillations of kiss2/kissr2 and gnih/gnihr expressions, respectively, with their peaks around spring tide in the brain and pituitary along with the semilunar expressions of gnrh1 and the pituitary GTH subunit genes. These results suggest that the lunar age-dependent expressions of the kisspeptin, GnIH, and their receptor genes may be primarily important in the control of the precisely timed semilunar spawning of the grass puffer.

The Problems of Implementing Imkan Rukyat in the Case of an Invisible Hilal (Crescent): A Perspective of Syafi�i Scholars

Imkan rukyat refers to the conditions under which the new moon (hilal) can likely be sighted based on specific criteria. When the hilal is visible, the following day can be confirmed as the start of the new lunar month. However, if the hilal is not seen during the rukyat observation, a dilemma arises between two choices: whether the next day should be declared as the first day of the new lunar month based on the criteria of imkan rukyat, or whether the current month should be completed (istikmal) to a full 30 days. All Islamic mazhabs including Hanafi, Maliki, and Hanbali generally advocate for istikmal if the hilal is not sighted. However, within the Syafi�i Mazhab, there is a divergence of opinion, with some scholars advocating for istikmal and others for hisab (astronomical calculations). This duality of opinion is particularly relevant in Indonesia, a country with a majority of Syafi�i followers. The aim of this research is to analyze the views of Syafi�i scholars on this matter. This study is a type of library research, focusing on the decisions of the Ministry of Religious Affairs of the Republic of Indonesia's isbat meetings regarding the start of the lunar month and the moon sighting data provided by Nahdlatul Ulama. The research is grounded in the Quran, Hadith, and Syafi�i jurisprudence (fiqh) texts. The findings of this study indicate that the majority of Syafi�i scholars hold that if the hilal is in a position of imkan rukyat but is not sighted, the month should be completed to 30 days (istikmal). However, some Syafi�i scholars permit the determination of the start of the new lunar month the next day based on hisab imkan rukyat, provided that the calculation is done by at least seven qualified astronomers who are unlikely to err, and that the non-sighting of the hilal is due to technical or natural factors. These results can serve as a reference for determining the start of the lunar month when the hilal is not visible due to cloudy conditions

AHMAD MARZUQI AL-BĀTĀWĪ’S THOUGHTS IN FAḌL AL-RAḤMĀN BOOK AND ITS IMPLEMENTATION ON DETERMINING ISLAMIC CALENDAR IN INDONESIA

Criteria for the visibility of the new moon have been initiated by Betawi ulama, one of which is found in the book Faḍl al-Raḥmān by Ahmad Marzuqi al-Bātāwī. Ahmad Marzuqi's criteria are very different from those used by the Indonesian Ministry of Religion, giving rise to several differences. Using literature research and interviews as a data collection method, this paper finds that Ahmad Marzuqi al-Bātāwī's thoughts in the book Faḍl al-Raḥmān state that the minimum limit for imkān al-rukyah is 7° without using a telescope. This idea of imkān al-rukyah is still currently being implemented by the al-Marzūqiyyah congregation in Cipinang Muara, East Jakarta, in determining the start of the lunar month so that if the height of the new moon is less than 7° it causes differences with the government.

Morphological Modelling to Investigate the Role of External Sediment Sources and Wind and Wave-Induced Flow on Sand Bank Sustainability: An Arklow Bank Case Study

Offshore anthropogenic activities such as the installation of Offshore Renewable Energy (ORE) developments and sediment extraction for marine aggregates have been shown to disrupt current flow, wave propagation, and sediment transport pathways, leading to potential environmental instability. Due to the complexity of the interconnected sediment transport pathways in the south-western Irish Sea combined with an increase in planned anthropogenic activities, the assessment of this risk is imperative for the development of a robust marine spatial plan. Subsequently, this study uses two-dimensional morphological modelling to build upon previous studies to assess the dependency of Arklow Bank’s local sediment transport regime on external sediment sources. Additionally, scenario modelling is used to identify vulnerable areas of this offshore linear sand bank to wind and wave-forcing and to examine the nature of this impact. A sediment budget is estimated for Arklow Bank, whereby seven source and nine sink pathways are identified. New evidence to support the exchange of sediment between offshore sand banks and offshore independent sand wave fields is also provided. The areas of the bank most vulnerable to changes in external sediment sources and the addition of wind- and wave-induced flow are analogous. These high vulnerability zones (HVZs) align with regions of residual cross-flow under pure current conditions. The restriction of sediment sources off the southern extent of Arklow Bank impacts erosion and accretion patterns in the mid- and northern sections of the bank after just one lunar month of simulation. Where tidal current is the primary driver of sand bank morphodynamics, wind- and wave-induced flow is shown to temporarily alter sediment distribution patterns. Wind and wave-induced flow can both accelerate and decelerate the east-west fluctuation of the upper slopes of the bank, yet the nature of this impact is inconsistent due to the misalignment of the directionality of these two forces. The methods and new knowledge derived from this study are directly applicable to tidally-dominated environments outside the Irish Sea.

Does Ramadan Intermittent Fasting Affect the Fasting Blood Glucose Level among Type II Diabetic Patients?

The level of fasting blood glucose (FBG) is influenced by several factors, including health status, genetics, and diet. Some studies have reported a beneficial effect of Ramadan Intermittent Fasting (RIF) on diabetic patients. However, clinical observations have shown that diabetes is exacerbated in some patients. This study aims to investigate the influence of RIF on the FBG level, a biomarker of hyperglycemia and diabetes, and to identify factors associated with variations in FBG levels during RIF among diabetic patients. This study is a cross-sectional study. We monitored the FBG levels of 181 type II diabetic patients over a two-month period, from 20 February to 20 April 2023, which represents the Islamic lunar months of Shaban (8th month) and Ramadan (9th month). Ramadan provides a prominent month of intermittent fasting practice for studying its physiological effects on diabetes. We collected clinical data from each participant, including demographic information, co-morbidities, and medications used during this period. Based on our findings, diabetic patients were classified into three groups depending on the influence of RIF on FBG levels: the positively affected group (44%), whose average FBG levels were reduced; the neutrally affected group (24%), whose average FBG levels did not change; and the negatively affected group (32%), whose average FBG levels increased during the fasting month of Ramadan compared to the previous month. Furthermore, we found that the positive effect of RIF was more frequent among obese, non-geriatric, and male diabetic patients, while the negative effect of RIF was more frequent among patients who were not adhering to the medication. This study concludes that RIF affects FBG levels differently among diabetic patients. These findings should be taken into consideration when treating diabetic patients during the fasting month of Ramadan, and further studies are needed to identify (1) factors associated with inter-individual variation in the response to RIF and (2) those who are great candidates for RIF.

Chrononutrition in the context of Ramadan: Potential implications.

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.