Is it possible to break fasting if you have a headache? Medical studies of Muslim fasting.
18:50 2017
Reasons for not fasting during Ramadan
All praise be to Allah!
Indeed, Allah, by obliging fasting only those who are capable of fasting, gave relief to His servants. He allowed someone who could not fast for a valid reason, from the point of view of Shariah, to break his fast. Valid reasons are the following listed.
“The first reason: illness.
Disease is any condition that is the opposite of healthy.
Ibn Qudama said: “All scholars are unanimous that it is generally permissible for a sick person not to fast. The basis in this matter is the words of Allah Almighty: “And if any of you is sick or on a journey, then let him fast for the same number of days at other times.”(Surah al-Baqarah, verse 184).”
Salama bin al-Aqua'a, may Allah be pleased with him, said: “When the verse was revealed: “And those who are able to fast with difficulty should feed the poor as an atonement.”(Surah al-Baqarah, verse 184), people who wanted to break their fast did not fast and fed the poor as atonement. This continued until the following verse was revealed:
شicleshes 13face الل feath أimes ز/mp فimes فinder ال#UNACYUNE imes vent, وail.RuLّ/mpaٍ مunculate اnsive اnsive Š مail.Ru, people, clear evidence of the right leadership and distinction . Whoever this month finds among you must fast. And if anyone is sick or on a journey, then let him fast for the same number of days at other times” (Surah al-Baqarah, verse 185). This verse canceled the previous one."
Therefore, a patient who is afraid that his illness will worsen, or that the healing will be delayed, or that fasting will damage any organ of his body, should break his fast. It is desirable for him (it is Sunnah) not to fast, and fasting for him is condemnable. Since, perhaps, this will lead to his death, and it is necessary to protect himself from this. At severe illness the patient is allowed to break the fast. If a healthy person is afraid of difficulty or fatigue, this does not exempt him from fasting. This is the case if, due to fasting, a person suffers only extreme fatigue.
Second reason: travel.
Travel for which it is permissible to break the fast must be:
1- long. That is, one in which it is allowed to shorten prayers;
2- the traveler must not have the intention of staying anywhere during the entire trip;
3- the journey should not contain sin and not have a sinful purpose, according to all scientists.
Since breaking the fast is permission and relief, which one who commits a sin through his journey does not deserve: for example, if a person sets out on a journey to steal.
According to the unanimous opinion of the scholars, the permission not to fast while traveling is revoked:
1- when the traveler returns to his homeland, where he permanently resides;
2- if the traveler decides to live permanently somewhere or live in one place for some time. Provided that the place is suitable for living. Thus, he becomes a resident there, which means he performs prayers in full, and does not shorten them, and fasts, and does not break his fast in the month of Ramadan, since his journey has stopped.
The third reason: pregnancy and breastfeeding.
Scholars are unanimous that pregnant and nursing mothers can break their fast during the month of Ramadan, provided that they are afraid of harming themselves or their child by fasting, or are afraid that they will get sick or worsen their illness, or that fasting will lead to death. The proof of their permissibility not to fast is contained in the verse: وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ “And if any of you is sick or on a journey, then let him fast for the same number of days at other times.”(Surah al-Baqarah, verse 184). Disease does not only mean illness. A patient who is not harmed by fasting should not break his fast. By illness is meant a condition in which fasting is harmful. This is the disease that is implied in the verse. If this is the case among pregnant and nursing mothers, then they are not allowed to fast. Proof that it is permissible to break the fast during pregnancy and breastfeeding is also mentioned in the hadith from Anas bin Malik al-Ka'bi, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Indeed, Allah has liberated travelers from fasting and half of their prayers, and pregnant and breastfeeding women were exempted from fasting.”
The fourth reason: old age and senile infirmity.
By old and frail elderly people we mean decrepit old people whose strength has disappeared, or who are close to death, or are getting closer to it every day. This category also includes patients who do not hope for healing, and old women and elderly women. Proof that such categories of people are allowed to replace fasting with feeding is found in the words of Allah Almighty:
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ “And those who are able to fast with difficulty should feed the poor as an atonement.”(Surah al-Baqarah, verse 184). Ibn ‘Abbas, may Allah be pleased with him, said: “This verse has not been abrogated. It concerns an aged old man and an old woman who cannot fast; they replace each day of fasting by feeding one poor person.”
Fifth reason: oppressive hunger and thirst.
Anyone who is tormented by excessive hunger or extreme thirst can eat as much as he needs (to eliminate the danger of death) and abstain for the rest of the day.
By oppressive hunger and thirst we mean the inability to meet an expected enemy or to be surrounded. If a warrior knows for sure or strongly suspects that a battle with the enemy will happen, and is afraid of being unable to fight because of his fast, then he, even without being a traveler, can break his fast before the battle.
Sixth reason: coercion.
Coercion is forcing another person, through threats, to act or refrain from doing something that he would not have done.”
The holy Ramadan has arrived - the month of forgiveness, mercy and rewards. Many Muslims know how to properly prepare for fasting in the summer months, how to maintain an adequate work and rest schedule, how to eat so as not to harm your health.
Sometimes believers, especially those who have recently come to Islam, find it difficult to decide whether to fast on Ramadan this time or move the post to winter period. After all, depriving the body of food and drink for 18-20 hours, especially in the summer, is a serious test. People suffering from acute and chronic diseases are especially hesitant. It is known that in the presence of illnesses and poor tolerance of fasting, it is allowed to abstain from worship or postpone it to an “easier” time.
When a person with any chronic disease asks the doctor if he can fast, the answer is usually categorical: “Of course not!” It is associated with the doctor’s position that fasting is only suitable for absolutely healthy people who don't care about anything. However, such things do not happen. And with similar logic, this religious practice can be prohibited to almost all believers.
It can be difficult for a person who is far from medicine to understand how much his state of health allows or does not allow fast. After all, abstaining from food and drink may or may not cause an exacerbation of the disease. In addition, there are diagnoses not related to fasting, the exacerbation of which is not dangerous. Unfortunately, many Muslims, following the advice of doctors, miss the opportunity to earn the pleasure of the Almighty, and some, on the contrary, unreasonably risk their lives, although Allah forbids believers to harm themselves, including through worship.
There are diseases in which the patient must strictly follow a diet and regularly consume food and water, one might say, on pain of death: this is how the patient maintains the vital functions of the body every hour, every minute. In case of such diseases, fasting is definitely prohibited.
For example, when type 1 diabetes mellitus(insulin dependent) a person must control the glucose balance in the body by consuming food, sugar, water and injecting insulin on time. The myth that if you don’t eat, you just don’t need to take insulin, and everything will be fine is a dangerous misconception that sometimes occurs among beginners.
Not everything is so clear when type 2 diabetes mellitus(insulin-dependent), since it depends more on the stage of the disease and the patient’s condition. For example, if the disease is initial stage, in which only a low-carbohydrate diet is prescribed, then fasting is allowed subject to a number of rules during meals. If the patient takes hypoglycemic drugs, then the issue is resolved individually, depending on the type of drugs, whether they cause hypoglycemia, whether the person can control his condition and what the results of certain tests are. There are numerous examples of patients with type 2 diabetes, even those receiving insulin, who feel great in Ramadan. Thanks to knowledge of their body, they have already learned to adjust drug doses in accordance with blood glucose levels, and during fasting they observe an improvement in the course of the disease. Of course, this is only possible in patients to the fullest aware of what they are doing. If a patient with type 2 diabetes mellitus experiences hypoglycemia (low blood glucose levels), which he does not know how to prevent and recognize, fasting is definitely prohibited.
Almost all kidney diseases
A problem where dehydration can be dangerous. The kidneys need water vitally, and only healthy organ. Glomerulonephritis, urolithiasis, hereditary nephropathies, renal failure- serious contraindications to fasting in the summer months. You can try perform worship, if the disease is at the initial stage, and only during remission - when the kidneys are actually healthy. Then fasting will become a workout that is beneficial for the body.
Liver and gallbladder diseases
If the patient is prescribed to follow a diet with frequent split meals, and any violation of the regimen results in pain and malaise, then the advice is not to fast. This refers to diseases in which the composition of bile and the structure of the biliary tract changes: cholelithiasis, cholecystocholangitis, etc., when constant discharge of bile is necessary and its stagnation is prohibited. Nutrition in this case is secondary prevention of the disease and prevention of acute surgical pathology. Unfortunately, doctors prohibit fasting even with such changes as constrictions in gallbladder or biliary dyskinesia, if symptoms appear chronic cholecystitis, identified on ultrasound examination. However, these are not too serious changes, in which the well-being of the fasting person is more important: perhaps it will even improve during Ramadan, or the slight discomfort that appeared at first will pass in a few days.
Chronic gastritis, peptic ulcer stomach and duodenum
A history of these diseases with rare exacerbations is not a contraindication for fasting. If a patient with gastrointestinal diseases regularly visits a doctor, undergoes examination, treatment and follows an adequate diet, and the test results and well-being allow him to tolerate fasting. then why not? In addition, a patient who normally takes “blockers” proton pump"(drugs like "omeprazole"), can safely double the dose without risk to health - to prevent exacerbation of the disease. It is clear that if hunger causes stomach pain, then it is not worth the risk.
It all depends on the severity of the disease and its tolerance. If a person feels unwell, then he is sick and, therefore, should abstain from fasting. At feeling good and the intention to perform worship, all that is needed is a rational selection of food products and prophylactic appointment antianemic drugs. None undesirable consequences in that case it shouldn't be.
Chronic diseases of the cardiovascular system
Fasting is contraindicated for people with these diseases when regular daytime medication is required.
Headaches
Very common complaint those who are fasting. Most often, they arise from lack of training in people who rarely fast outside of Ramadan, and disappear after getting used to abstaining from food and water. If the pain intensifies every day and affects the ability to work, then you should not fast, because the symptoms indicate that the body cannot cope with the divine service.
Poor health and exacerbation of illnesses are not always an obstacle to worship during Ramadan. Sometimes acute respiratory infections, acute respiratory viral infections and poisoning in fasting people go away much faster. After all, it is known that hunger initial stage illness is a good opportunity for the body to deal with the problem in as soon as possible. We need to understand whether it is possible to fast and not drink if you have this disease? For example, when severe diarrhea or high temperature It is forbidden not to drink. And if you have a sore throat with low-grade fever or back pain, you can refrain from drinking.
Of course, this article is not a universal guide, because it is impossible to list all the pathologies. Only the most common diseases that raise questions among Muslims are discussed here. The line between health and illness is often scarcely discernible, and in the case where a person is more likely to be healthy than ill, his obligation to fulfill this duty remains. farz. Poor tolerance to fasting is often associated not with illness, but with fear. A believer needs to be honest with himself and answer what he fears more - hunger or his diagnosis. You can ask a competent doctor what exactly is the danger of fasting for an existing disease, and set priorities in accordance with the information received.
Each believer decides for himself whether he can fast in the summer, and then relies on Allah for everything. It is worth noting that well-being during Ramadan very much depends on the mood of the fasting person. Uncertainty and fears can significantly worsen it and even cause diseases that did not exist before. Understanding that fasting is not fasting, but one of the types of worship for which Allah determines awards; accepting fasting as an opportunity to cleanse oneself from sins and develop the will; turning to the Almighty with a prayer that He will give ease in observance is what really prevents the danger of hunger and dehydration during the month of Ramadan.
By the mercy of Allah, we have entered the blessed month of Ramadan - the month of fasting, reading the Koran, when the reward for performing good deeds increases many times over. Many Muslims will be fasting for the first time this year - therefore, first of all, for them we want to compile this small reminder, made in the form of the most common questions and answers to them.
The first part of this article tells in general what is significant about this month, when fasting was prescribed for believers, who is exempt from the need to fast, what fasting consists of and what is needed for its validity. Closer to the beginning of the month of Ramadan, we, insha Allah, will publish the second part of the article - where we will discuss in more detail what actions do and do not violate fasting and similar issues.
What is significant about the month of Ramadan?
Ramadan is the ninth month lunar calendar, it was in this month that the Revelation from Allah Almighty, the first verses of the Koran, began to be revealed to our Prophet Muhammad (peace and blessings be upon him). During this month, Muslims fast ( "saum" in Arabic, "cheers" in Turkic and Persian languages).
When were believers ordered to fast during Ramadan?
Fasting in the month of Ramadan was prescribed in the month of Sha'ban, in the second year of the Hijri. The very prescription of fasting took place before Islam; fasting was prescribed by the Almighty and previous peoples, in particular, Ahlul-kitab (Jews and Christians) who lived before the coming of the Messenger of Allah (peace and blessings be upon him).
Allah said in the Quran (meaning):
“O you who believe! Allah has prescribed fasting for you too, just as He ordered those peoples who lived before you to observe it. By observing it you will become God-fearing."(Surah Al-Baqarah, verse 183).
A distinctive feature in compliance compulsory fasting between Muslims and former communities is that Muslims are prescribed to observe it precisely in the month of Ramadan.
Which verses and hadiths speak about the need for fasting?
The main arguments for obligatory fasting are the verse of the Holy Quran and two hadiths of the Messenger of Allah (peace and blessings be upon him).
The Almighty said in the Quran (meaning):
“The month of Ramadan, in which the Quran was revealed, as a guide for people and as an explanation of the straight path and the distinction between truth and falsehood... Whoever finds Ramadan among you, let him fast...”(Surah Al-Baqarah, verse 185).
The hadith of the Messenger of Allah (peace and blessings be upon him), narrated by Ibn Umar (may Allah be pleased with him), says:
“Islam is based on five components: the testimony that there is no one and nothing worthy of worship except Allah Almighty; performing the obligatory five times prayer; payment of zakat; making a pilgrimage to Mecca; observing fasting in the month of Ramadan"(“Sahih al-Bukhari”, No. 8; “Sahih Muslim”, No. 16).
There is a hadith that tells how a certain Bedouin approached the Messenger of Allah (peace and blessings be upon him) and asked: “Tell me, what fast has the Almighty prescribed for me?”, to which the Prophet (peace and blessings be upon him) replied: “Fasting in the month of Ramadan” (“Sahih al-Bukhari”, no. 1792; “Sahih Muslim”, no. 11).
What if a person does not fast during Ramadan or denies its obligatory nature?
Fasting in the month of Ramadan is one of the pillars (foundations) of Islam, as well as a clear requirement, the obligation of which is known to every Muslim. Therefore, one who does not fast, being convinced that it is not obligatory, falls into disbelief (kufr). Anyone who does not observe fasting, without having a good reason for it, without denying the obligatory nature of its observance, is a fasik (wicked person, sinner).
What does fasting during Ramadan involve?
During fasting from dawn (according to the calendar, this is the time when the Fajr prayer begins) until sunset (when the Maghrib prayer begins), Muslims should not eat, drink or engage in marital intimacy. Before dawn and after sunset, all this is permitted.
When does the month of Ramadan start this year?
The month of Ramadan in 2016 (for residents of Russia) begins at sunset on June 5 (the first day of fasting is June 6) and lasts until July 4 (July 5 is the holiday of Eid al-Fitr).
Since every country uses different methods determining the beginning of Ramadan - a method of observing the moon or astronomical calculations, then in different parts globe beginning lunar month may vary by about a day.
What are Suhur and Iftar?
Suhoor is the meal before fasting, and Iftar is evening reception food after the end of fasting.
Eating before fasting (suhoor) is Sunnah and highly desirable. Iftar - breaking the fast after the end of fasting - at least with a sip of water - is considered obligatory; you cannot fast for several days in a row, without a break.
What else, besides abstaining from food and marital relations, is needed for the validity of fasting?
For a person to fast to be valid, it is also necessary to mentally express the intention that the person is going to fast. This may simply be an awareness of the fact that tomorrow a person will be fasting. Also, any action or thought that indicates the determination to fast will be considered niyat, such as suhoor (eating shortly before Fajr prayer), or the internal decision to rise from sleep to perform suhoor, or consuming a large amount of food during dinner with the purpose of fasting. Free yourself from eating shortly before the Fajr prayer.
When should you express your intention to fast?
The intention will be valid if a person made it from night before dawn until shortly before noon (before Zuhr prayer). The intention must be made before each day of fasting. As mentioned above, some actions - for example, eating before dawn - will also be considered an intention.
What breaks the fast?
Getting food or water into the stomach (this can be not only food intake, but also nutrient injections or enemas with a nutrient solution), as well as inhalation of smoke (smoking - for smokers), intimate relationships, as well as the release of semen (emission) - for men.
Who doesn't fast during Ramadan?
Fasting in Ramadan not allowed hold for women during menstruation (haid) and postpartum bleeding (nifas). If a woman fasts during Haida or Nifas, it is considered a sin. Missed days of fasting will need to be made up later.
Mentally ill and mentally retarded people, as well as children who have not reached the age of bulug (puberty, after which a person becomes an adult according to Sharia, for boys this is 12-15 years old, for girls – 9-15) do not fast.
Pregnant women and nursing mothers, travelers (musaffirs), and patients who know that their condition may worsen due to fasting may also not fast. Because the Quran says (meaning): “Those who are able to fast only with incredible hardship should feed the poor.” (Surah Al-Baqarah, verse 184).
A Sharia traveler (musaffir) is considered to be a person who has left his settlement more than 88 km (according to the Hanafi madhhab). In addition, in order for a traveler to be allowed not to fast, it is necessary that the journey continues until the end of the day. Anyone who, while still at home, began to fast, that is, he set out on the road after the time of Fajr prayer, is not allowed to break his fast, that is, to break his fast.
However, days of fasting missed for such valid reasons will definitely need to be made up after the end of Ramadan (at any time during the year, but preferably before the start of the next Ramadan).
What to do if a person has some kind of chronic disease which does not allow him to keep his post(for example, diabetes or stomach ulcers, when you can’t go without food for a long time)?
If a person knows (from own experience or so a reliable doctor, preferably a Muslim, has established that his condition worsens from prolonged fasting, he need not fast. If there is hope that his condition will improve, he can postpone the fast to another time (for example, in winter or autumn, when the days are shorter). If the illness is of such a nature that no improvement is expected, then the person does not fast at all; instead, he must pay the so-called. fidiyah-sadaka, compensation for post. Its amount for one day of fasting should be approximately equal to your average food expenses for one day. For the European part of Russia, the Council of Muftis of Russia, in particular, established fidiyya sadaka in the amount of 250 rubles for one day of fasting. Those. for the entire Ramadan, this amount should be multiplied by 29 or 30 days - depending on the length of the month of Ramadan this year.
Need to keep in mind, that if the moment comes that a person feels relief from his illness and is able to fast, he will need to make up the fasts for all the years he missed, even if he gave monetary compensation instead of fasting.
If a person forgot that he was fasting and ate something, is his fast broken?
No, forgetfulness does not break the fast, but he should stop immediately as soon as he remembers that he is fasting.
If a person swallows water or food by mistake- let’s say you accidentally swallowed water during ablution, toothpaste When brushing his teeth, his fast becomes invalid, and such a day of fasting will need to be made up later.
When is it permissible for a fasting person to break his fast?
If a person feels that he will die from illness if he continues to fast, he should definitely break his fast. Or if he is sick and feels like he needs to take medicine (for example, he has an asthma attack or a severe headache). It is also permissible to break the fast if a person is afraid that the illness will otherwise drag on.
If a pregnant woman is afraid that she might get sick or lose her mind if she abstains from food and drink, she is allowed to break her fast. If a woman feels that abstaining from food and drink could lead to her death or the death of the child she is carrying, it is not only permissible for her to break the fast, but also obligatory. The same applies to a woman who is breastfeeding. If a child that a woman is breastfeeding develops some kind of illness, that woman is allowed to break her fast to take medicine that will help prevent the child from getting sick.
What if a person knows that he needs to fast today, but does something that breaks it (eats, drinks) without good reason?
In this case, he must commit the so-called. kaffara(atonement for fasting).
Kaffarah (atonement) is necessary if a person ate, drank something or entered into intimate relationships not out of forgetfulness, knowing about the need to fast.
As a kaffar for breaking the fast during Ramadan, you must fast for 60 days in a row (without a break), or pay monetary compensation (if it is impossible to fast for health reasons).
If a person simply skips a day of fasting (without starting to fast on this day) - out of fear for his health, out of laziness, etc. - he only needs to make up for this day later, without kaffarah. Kaffara is required only if the fast was started but interrupted without good reason.
You also need to keep in mind, that the obligation to keep a fast rests with a person from the moment of bulug (puberty, for girls - from the first menstruation and for boys - from the first emission), so if a person for some reason does not begin to fast at this age - out of ignorance, lack of knowledge or religious education, he needs to make up for missed posts. This can be done at any time of the year, consecutively or separately, except for days when fasting is not advisable or prohibited (such as holidays).
Muslima (Anya) Kobulova
Based on materials from the Darul-Fikr website and the book “Fast on the Hanafi madhhab”, published in Kazan in 2013.
In 1975, Allan Cott, in his book Fasting as a Lifestyle, noted that “fasting promotes physiological rest of the digestive and central nervous system, and also normalizes metabolism."
There are about 900 million Muslims in the world. During the month of Ramadan, most of them adhere to a complete fast (that is, they eat and drink absolutely nothing from dawn until sunset). They do this not at all in order to lose weight or relieve their stomach. Muslims fast because their Holy Book says so:
"O you who believe!
Fasting is prescribed for you, like
As it was prescribed to those who lived before you, -
Perhaps you will become God-fearing" (Quran, 2:183)
According to Islamic law, children under 12 years of age, the sick, those on the move, and women during menstruation or breastfeeding are exempt from fasting. infant. Those who fast must not only abstain from water and food throughout the day, but also avoid bad behavior, smoking and sexual relations. During Ramadan, they are recommended to do as many righteous deeds as possible, be diligent in prayer, charity and reading the Koran.
Post required to the human body in order to extract energy by burning carbohydrates, in particular sugar. Excess carbohydrates unclaimed by the body leads to fat deposits in the muscles and the formation of glycogen in the liver. Insulin, a hormone produced by the pancreas, reduces blood sugar by storing it in another energy store - glycogen. To be effective, insulin must be involved in a clear metabolic process. For example, obese people suffer from metabolic disorders, and insulin in their body cannot perform its functions. This can lead to diabetes mellitus. During fasting, the body's consumption of carbohydrates increases enormously, which leads to a reduction in blood sugar and insulin. To spend glucose on necessary for the body energy, the liver uses glycogen. During fasting, fat in the fat folds is burned to meet the body's energy needs.
Based on the above aspects of human physiology, semi-fasting or ketogenic diets have been successfully used to regulate weight. This treatment gives the body a certain amount protein with excess water, multivitamins and some other substances. Diets help get rid of excess weight, reduce blood sugar, but due to side effects should only be carried out under medical supervision. Full fasting reduces or eliminates hunger and leads to rapid weight loss. In 1975, Allan Cott, in his book Fasting as a Lifestyle, noted that “fasting promotes physiological rest of the digestive and central nervous systems, and also normalizes metabolism.” However, it is worth noting that there are many side effects to full fasting. For example, a low-calorie diet without medical supervision can lead to hypokalemia and cardiac arrhythmia.
Research on Islamic fasting
Dr. Soliman from Medical University Amman (Jordan) conducted an experiment in which volunteers were observed during the Ramadan fast in June-July 1984. The experiment involved 42 men aged 15 to 64 years and 26 women aged 16 to 28 years. They were weighed and had their blood tested for coristol, testosterone, sodium, calcium, urea, glucose, cholesterol, high-density lipoprotein (HDL), low-density lipoprotein (LDL), triglycerides (TG) and serum osmolality. All these data were recorded at the beginning and end of Ramadan. As a result, significant weight loss was observed in men (6.8-7.1 kg) and women (4.2-4.8 kg). Blood glucose levels in men increased from 23.6 mg/dL to 90.2 mg/dL, and in women - from 1.1 mg/dL to 7 mg/dL. All other indicators did not change significantly.
Dr. F. Azizi and his assistants from the University of Medical Sciences in Tehran (Iran) conducted a study measuring the levels of glucose, bilirubin, calcium, phosphorus, protein, albumin, luteinizing hormone, testosterone, prolactin, and several other substances in the serum of nine healthy men. Analyzes were taken on the 10th, 20th and 29th days of Ramadan. Measurements of average body weight on day 29 showed that it decreased from 65.4 kg to 61.6 kg. Serum glucose levels fell from 82 mg/dL on day 10 and subsequently increased to 76 mg/dL on day 20 and 84 mg/dL on day 29 of fasting. The serum bilirubin level on the 10th day increased from 0.56 to 1.43 mg/dl, and then fell (on the 20th and 29th days its values were 1.1 mg/dl.) All indicators returned to normal four weeks after Ramadan. No significant changes were observed in serum calcium, phosphorus, protein, albumin, or any of the measured hormones. Dr. Azizi concluded that intermittent abstinence from food and drink for 17 hours a day for 29 days did not affect male reproductive hormones or the minor metabolism of hypothalamic mucus thyroid hormones.
From the results of the two studies described above, it follows that Islamic fasting does not cause any side effects in healthy body and has a beneficial effect on weight loss and lipid metabolism.
How is Islamic fasting different from other types of fasting?
Undoubtedly, Islamic fasting differs from the above-mentioned medical diets, since it has a beneficial effect in two aspects at once. Its unique medical properties are due to the following factors:
- Compared to other diets, there is no malnutrition or inadequate calorie intake when fasting during Ramadan, as there are no restrictions on the food eaten for Iftar or Suhoor. This was confirmed by M.M. Hussaini in Ramadan 1074, when he conducted a study on the diet of Muslim students at the University of North Dakota in Fargo. He concluded that the caloric intake of Muslim students during the fasting period was two-thirds of the required medical norm.
- Fasting during the month of Ramadan is voluntary. It is not prescribed by a doctor. In the hypothalamus part of the brain there is a center called "lipostat". He controls the weight human body. When a large weight loss occurs as a result of a complete and strict diet, the center reacts to this change as a disaster, reprogramming the body to quickly resume lost kilograms, as soon as the person finishes the fasting diet. So, the only one in an efficient way weight loss can be a gradual, controlled and step-by-step dietary restriction, provoked by corresponding changes in behavior. A person must consciously give up excess food. Ramadan is a month of self-control and self-education, which also implies nutritional discipline, which successfully influences lipostat programming.
- In Islamic fasting, we are not subject to the tendency of selective eating (that is, consuming only proteins, carbohydrates, fruits, etc.). Before dawn, a light breakfast is taken, and after sunset the fast is broken with something sweet, such as dates, fruits, juices, in order to avoid hypoglycemia caused by a heavy dinner, which is taken a little later.
- After dinner, additional prayers are performed to help metabolize the food. Using calorie counting, I calculated how much energy is burned during the additional Tarawih prayer - it is about 200 calories. The Islamic prayer called Salat involves exercise of all muscles and ligaments and in terms of caloric expenditure can be classified as mild physical exercise.
- Fasting Ramadan itself is an exercise in self-discipline. For heavy smokers, sweet tooths or coffee lovers, this will be a good workout to tame the habit in the hope that its effect will last beyond Ramadan.
- Muslims also testify to the psychological effect of fasting. They say that Ramadan brings them a feeling of peace and tranquility. The Prophet advised Muslims: “If you are bullied or compromised for a fight, say: I am fasting.” Consequently, hostility towards other people during Ramadan is minimal. During this month, the number of crimes committed sharply decreases in Muslim countries.
I can say for myself that from the first days of fasting in Ramadan, I began to feel better with every gram of weight I lost. I worked and prayed more, this improved my physical endurance and mental abilities. Since I have my own laboratory in the office, I often checked my tests, namely, the level of glucose, triglyceride and cholesterol in the blood before the start and end of Ramadan. At the end of the month, I noted noticeable improvements in my tests. Since, thanks to God, I don’t have problems with excess weight, my weight loss was minimal - I lost a kilogram, and soon made up for lost time. Fasting in Ramadan will be a true blessing for overweight people, as well as for those who are accustomed to smoking and gluttony. Such people will be able to learn to control their bad habits.
Post for patients of hospitals and clinics
As mentioned earlier, patients are exempt from fasting. But some of them may still decide to experiment. For them, I offer the following recommendations:
- For patients suffering from diabetes. Diabetics who are prescribed only a diet can fast and with weight loss their disease may go away or at least their condition will improve. Diabetics who are prescribed hypoglycemic drugs like Orinase along with their diet should adhere to the following precautions while fasting: they should reduce the dose of the drug by one third, and take the tablet not in the morning, but during Iftar in the evening. If they feel or determine that their blood sugar levels have dropped, they should immediately break their fast. Diabetics taking insulin should never fast. If they decide to fast at their own risk, they must do so under the strict supervision of doctors and with significant changes insulin doses. Those diabetics who are fasting must maintain their diet during Iftar, Suhoor and dinner. Breaking the fast with sweets, which is widely practiced during Ramadan, will harm their health. They should measure their blood sugar levels before breakfast, and after breaking the fast.
- Patients suffering from high blood pressure or heart disease. People with mild to moderate blood pressure who suffer from overweight should fast as fasting will help reduce their blood pressure. Before doing this, they need to go to a doctor to confirm with him what medications can or cannot be taken while fasting. For example, it is recommended to reduce your intake of diuretics to avoid dehydration. Long-term medications such as Inderal or Tenormin should be taken once a day before Suhur. People with high blood pressure or serious heart disease should not fast at all.
- Patients suffering from headaches and migraines. Headache, dehydration, or low sugar in the blood during fasting become aggravated. With a strict regime of drinking and eating in the blood, the amount of free fatty acids, which directly affect the worsening of migraines due to the release of catecholamine. Patients suffering from migraines are advised not to fast.
- Pregnant women(normal pregnancy, no complications). This situation is not easy. Pregnancy is not medical illness, and exemption from fasting in such a situation is not mentioned either by medicine or by the Koran. However, the Prophet said that pregnant and lactating women do not need to fast because God does not want any creature, even a small fetus, to suffer. It is impossible to know whether fasting can harm the fetus during pregnancy, and finding out about it may be too late. In my opinion, During the first and third trimester of pregnancy, women should not fast.
If Ramadan finds a woman in the second trimester (4-6 months of pregnancy), the woman can fast at her own discretion, provided that:
- she is in good health and
- she will fast after the permission of the gynecologist and under his clear and regular supervision.
Possible harm to the fetus can be caused not due to malnutrition, but due to dehydration due to prolonged (10-14 hours) abstinence from water.
https://youtu.be/kSap36gkQ9U
Firstly, the person is sick and what is the limiting feature of the illness that allows a person to break his fast and not keep his fast, that is, is any illness allowing a person not to keep his fast? He says that regarding a sick person, Al Qurtubi says: a sick person happens in two situations: the first situation is that he is so sick that he is not able to keep his mind in any way, such a person is obliged to break his fast, that is, it is wajib (duty) for him to break his fast.
The second situation is when a person is able to keep himself in line, but this harms him and causes him difficulty. For such a person, breaking his fast is desirable, but not obligatory. And no one will keep the fast in this state except a jahil (ignorant person), that is, if the fast harms human health, then it is desirable for him to break his fast, and if he continues to keep the fast, then this is a manifestation of ignorance on his part.
An-Nawawi says the Shafi'is said: “The condition for an illness that allows a person to break his fast and not keep the fast is that the illness be one that causes him difficulty in keeping the fast. That is, a person is sick with such a disease that if a person keeps his spirits up during this illness, then his body will suffer difficulties. Let’s say there is an illness, like a slight pain in the head or a person has a slight runny nose, if he keeps his mind on such an illness, he does not cause any harm to his body, he has no right to break his fast, he must keep his mind on the ball, but if the illness really causes some difficulty a person has more or less serious difficulty, then he can break his fast. And as for the illness, such a weak illness (pain in the head, runny nose), that if a person keeps his mind up during it, without any harm, without causing any special difficulty to his body, such a person does not have the right to break his fast, he is obliged to keep his mind up, without disagreement among the Shafi'is, in contradiction to the Zahiris," Zahirites say that any illness, which may not even have anything to do with the spirit, already allows a person not to keep the spirit. For example, a person has an earache, if you keep your spirits up, then this illness does not affect your mood in any way, just as the spirit does not affect your ear in any way. That is, if you don’t keep your wits about you, you won’t get better and you won’t get even sicker. The Zahirites say that in any case, if there is an illness, then a person can break his fast and not keep it, why? Because Allah Almighty, Subhana wa Ta'ala, said : “If you are travelers or are sick, you don’t have to keep your wits about you.” They say that a person is sick, his ear hurts, that’s all, the person is called sick and may not be able to keep his wits about him. But this opinion is wrong.
He says: And the opinion that the Shafi'is established is also the opinion of the Hanbalis and Malikis. From the Hanbalis, this opinion is conveyed by Ibn Qudama, as well as al-Mardawi. Abu Abdillah al-Qurtubi reports from the Malikis.”
This means that the correct opinion is that if a person falls ill with a disease that, in cases of uraza, causes him a certain difficulty and harms his body, then this disease is the one that allows a person to break his fast. If the disease is extraneous and has nothing to do with the fast, the fast, if a person keeps it, does not weaken the body, then such a disease does not allow a person to break his fast and not keep the fast, he is still obliged to keep the fast.
[Transcript editor's note]: "And if anyone is sick or on a journey, then let him fast for the same number of days at other times." Koran 2:185
Most scholars - including four imams - are of the opinion that a sick person is not allowed to break his fast unless the illness is serious.
What is meant by serious illness:
1- The disease will be complicated due to fasting
2- The healing process will be complicated due to fasting
3- Fasting will cause intense distress even if it does not aggravate the illness or delay the healing process
4- The scholars also included those who fear that they will get sick due to participating in the fast.
Ibn Qudama (may Allah have mercy on him) said: The type of illness for which it is permissible to break the fast is an intense illness that will be complicated by fasting or fear that the recovery process will be delayed. Al Mughni (4/403)
Ibn Qudamah, may Allah have mercy on him, said: “A sick person whose illness is incurable must take food and feed one poor person for each such day, because his position is like that of a very old man.” Mugni" 4.396
Imam Ahmad said: When can a sick person break his fast? He said when he is unable to fast. He was asked, like a fever? He said, what could be worse than a fever?["Masail sulh li-imam Ahmad" (3/14, hadith No. 1226 and 1227), see also a detailed explanation of this issue in "al-Mughni" (3/147), "al-Furu'" (3/27 ) and in al-Insaf (3/285).]
Al-Nawawi said in Al Majmoo 6/261: A person who is unable to fast due to an illness which he hopes will go away is not obligated to fast... this applies if he faces obvious difficulty while fasting and is able to achieve a state where he will be unable to fast. Some of the scholars believed that it is permissible for every sick person to break the fast and it is not necessary for the fast to cause them difficulty. This is a strange notion that has been rejected by scientists.
Al-Nawawi said: In relation to a person who is slightly ill and who does not suffer any obvious hardship, it is not permissible for him to break his fast, and there is no difference of opinion among us regarding this. Al Majmu, 6/261
Shaykh Ibn 'Uthaymeen said: A sick person who will not be harmed by fasting, such as someone who has a slight cold or headache, or small toothache etc., are not allowed to break the fast. Even though some of the scholars allow this, based on the verse (meaning translation): “In the month of Ramadan, the Quran was revealed - a true guide for people, clear evidence of right guidance and discernment. Whoever this month finds among you must fast And if someone is sick or on a journey, then let him fast for the same number of days at other times. Allah desires ease for you and does not desire you to complete a certain number of days and exalt Allah for what He has instructed. you on the straight path. Perhaps you will be grateful." [Cow 2:185],
we say that the ruling mentioned in this verse is related to the condition that breaking the fast will free him from hardship, but if participating in the fast does not harm him, then it is not permissible for him to break the fast and he is obliged to fast. Ash Sharh al Mumti, 6/352.
Question: It is difficult for a patient with tuberculosis to fast in Ramadan, so he did not fast last Ramadan. Should he feed the poor, given that there is no hope of recovery?
Answer: If this sick person cannot fast during Ramadan, and there is no hope for his recovery, then he is not obligated to fast. For each day on which he does not fast, he must feed the poor, giving him 1/2 sa'a of cereals or dates, or rice, etc. - in short, what the inhabitants of this area are in the habit of eating, taking into account their capabilities. In this, such a patient is equated to very old people of both sexes who find it difficult to fast.
Standing Committee.
