Is it permissible for her to have a medical exam or test which requires her to break her fast during the day in Ramadan?

Praise be to Allah
Firstly:
If a woman needs to do medical tests urgently, then she must break her fast, such as x-rays that require drinking certain fluids beforehand, in cases where delaying the tests may delay recovery or may delay detection of the disease, and so on. In that case she comes under the same rulings as one who is sick, so she may break the fast on that day, but she has to make it up later on.
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
In the case of a sick person who will face difficulty if he fasts, or it may cause complications in his sickness, or delay recovery, he is granted a concession allowing him not to fast.
End quote from Majmoo‘ Fataawa ash-Shaykh Saalih ibn Fawzaan (2/407)
Secondly:
The questioner did not mention the nature of these medical tests that require her to do ghusl.
If these tests require emission of maniy from the woman:
-         If it is emitted with desire, then ghusl is obligatory and it breaks the fast; she has to make up that day only, but she does not have to offer expiation.
-         If it is not emitted with desire, then it does not require ghusl and does not break the fast, and her fast is valid.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/128):
If he masturbates with his hand, then he has done something that is haraam, but it does not invalidate his fast unless he ejaculates. But if he ejaculates without desire, such as one who emits madhiy and maniy because of sickness, then he does not have to do anything, because he ejaculated without desire, which is more akin to urination. Moreover, he ejaculated involuntarily and did not cause it to happen, so it is more akin to a wet dream. End quote.
But if it is possible to do these tests at night, not in the day, then that must be done and (in that case) it is not permissible to do them during the day in Ramadan.
And Allah knows best.

RAMADAN - Mending habits and developing character

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

·               how we as individuals ensure that we are honest, just and compassionate.

·               how we interact with and contribute to society, as asset or liability.

·               how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

- See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC0211-1776#sthash.uGU3L6Xk.dpuf

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

• how we as individuals ensure that we are honest, just and compassionate.
• how we interact with and contribute to society, as asset or liability.
• how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

- See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC0211-1776#sthash.uGU3L6Xk.dpuf

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

• how we as individuals ensure that we are honest, just and compassionate.
• how we interact with and contribute to society, as asset or liability.
• how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

- See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC0211-1776#sthash.uGU3L6Xk.dpuf

He fasted along with the people of the city for thirty-one days, and during that time he travelled for one day, when he did not fast because of travelling; does he have to make up that day?

If a person travels to another city during Ramadan, and completes the fast with them, so that the total number of days he fasted was thirty-one days, and he started fasting on the thirty-first day, following the people of that city, then during that day he travelled and broke his fast because of travelling, does he have to make up that day? Does he have to break the fast if he reaches a city after Zuhr, for example, where the people are not fasting, because for them it is the day of Eid?

Praise be to Allah
I put this question to our Shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him).
He replied:
Yes, he has to make it up, because fasting that day was obligatory for him, and he broke his fast because he had an excuse.
Likewise when he reaches a city where the people are not fasting, then he has to break the fast with them, because the ruling he should follow in that case is the ruling of the people of the city to which he travelled.
But if he set out travelling before Fajr, then he does not have to do anything, because the ruling on fasting before dawn breaks does not apply to him.
Allah knows best......................

Benefit of Ramadan

Ramadan fasting can serve as an excellent research model for the study of human metabolism and behavior. One of the earliest published research findings on Ramadan fasting is from East Pakistan, now Bangladesh, reported by Muazzam and Khaleque (1). During the last twenty years there has been growing realization on the part of many scientists for further research in this area. Recently, a Ramadan fasting model has been used for various metabolic studies, Iraki et al (2), Ayabak et al (3), Husain et al. (4), Malik et al (5), El Ati et al (6), Nomani (7), Nomani et al (8), Sweileh et al (9) and Malhotra eta al (10) and for behavior modification, Afifi (11) Farren and Naidoo (12) and Daradkeh (13).

High blood cholesterol and uric acid have been considered health risk factors in cardiovascular diseases and gout, respectively. Conflicting results have been reported on the effect of dietary fat on changes in blood cholesterol levels, Gurr et al (14) and Kritchevsky (15). In 1979, Nomani et al (16) hypothesized that there is an increase in blood cholesterol levels with either increasing or decreasing level of energy intake in relation to the requirement. The recent findings of Ramadan fasting research, Nomani (7), Nomani et al (8) and Hallak and Nomani (17), confirm the hypothesis and help in resolving the dilemma of conflicting findings. The dietary regulation of blood cholesterol and uric acid levels are not only useful for Muslims but also for others throughout the world, irrespective of religion, race, color, gender or ethnic group.

According to the 1995 dietary guidelines, from the U. S. Department of Agriculture and Department of Health and Human Services (18) - energy from fat should not to be more than 30 percent, a level that is appropriate for the general population; however, this level may be inappropriate during Ramadan fasting or similar restricted energy intake situations. Under restricted energy intake conditions, such as Ramadan fasting, anorexia nervosa, prolonged weight control dieting and low energy intake conditions in underdeveloped or developing countries, there is a need for reassessment.

BLOOD CHOLESTEROL

Body weight

One of the major problems that contributes to conflicting results on the effect of quantity or quality of dietary fat on blood cholesterol level is a failure to examine the effect of dietary fat in relation to body weight or changes in body weight. There is an increase in blood cholesterol levels with increasing or decreasing weight from normal weight levels. Hallak and Nomani (17) noted increased blood cholesterol level with weight loss during the fasting month of Ramadan. Other investigators also noted increased blood cholesterol level with weight loss, Fedail et al. (19), Shoukry (20) and El Arnaoty and Johnson (21). Among non-Muslim American female subjects there was increase in blood cholesterol level with lowering of the body mass-index below 18.5, Nomani et al. (22). During Ramadan, when no significant difference was noticed in blood cholesterol levels, before and after fasting period, there was no significant difference in body weight as well, Maislos, et al (23).

Dietary fat and blood cholesterol level

Another omitted or insufficiently considered factor is statement of the energy intake in relation to the requirement. Under limited energy intake conditions, several studies on rats and humans, which include Muslims and non-Muslims, have indicated beneficial effects of a high fat-diet. In rats when the energy intake was ~70 percent of the requirement, blood cholesterol level was negatively associated with dietary fat energy, Nomani et al (24). In another study from the same laboratory, Forbes et al (25), found no significant difference in blood cholesterol levels of rats on diet with 40 percent of the total energy intake through fat (corn and coconut oils, 1.4:2) as compared to the group consuming 21 percent fat-energy from corn oil. Total energy intake was around 67-75 percent of the requirement. Further, this study indicates that there was significantly higher, p<0.05, nitrogen retention in the body in the high-fat diet group.

In humans, Murray et al (26) reported no significant difference between the mean blood cholesterol levels of Anagamba nomads, consuming 73% of the energy as fat, mainly from milk, and Kanouri sedentary men, both from East-Niger and of the same genetic stock, consuming only 9% of energy as fat. The total energy intake was around 18,00 kcal/day and mean weight of 52.3 kg and 51.4, respectively. Among Americans, Grundy (27) noted that when body weight was kept constant, a diet rich in monounsaturated fatty acids was as effective in lowering plasma cholesterol as was a diet low in fat and high in carbohydrate.

Hallak and Nomani (17) found that during the last two weeks of Ramadan fasting, when the subjects were on high-fat diets (1834 Kcal/day), there was no significant difference in blood cholesterol levels and body weights from beginning and end of this period. In another Ramadan study, when there was no significant change in body weight, Nomani et al. (8) noted change in serum cholesterol level inversely related to fat energy intake (coefficient of correlation, r = - 0.77, p<0.02). In a concave curve-linear model change in total-cholesterol: HDL-cholesterol ratio was the lowest and optimal at 36 percent of the energy from fat, coefficient of determination, r² = 0.86, p<0.01. In the multiple regression r² value further improved (0.98) with the inclusion of total energy intake, change in total-cholesterol: HDL-cholesterol = 4118.28 - 6.009 Fat, g/day - 3.077 Energy, Kcal/day. + 0.0007 Energy (Kcal/day)², p<0.001, Nomani (7). This suggest that fat and total energy level independently affected changes in the ratio. Maislos, et al (23) found that not only was there no significant difference in blood cholesterol level but the HDL-cholesterol profile improved during the fasting period. The dietary records were not available. However, the authors had the impression that the food consumed during Ramadan was of higher fat and carbohydrate content than that consumed during the rest of the year. In a recent study, El Ati et al. (6) showed that during Ramadan fasting the body develops adaptive mechanisms and there is an increased and decreased oxidation of fat and carbohydrate, respectively.

The findings of the above studies have lead to hypothesize that when energy is a limited, increased dietary fat level favors reduced breakdown of body protein, including labile proteins. Low-density lipoprotein (LDL) cholesterol-receptors , which are protein in nature, also may be affected. Thus, high-fat diet contributes in preventing the elevation of blood cholesterol level at restricted energy conditions, including Ramadan fasting. The findings have probable usefulness not only among Muslims observing Ramadan fast but also non-Muslims with anorexia nervosa, hospital in-patient subjects with low-weight or under-weight, populations in under-developed or developing countries, persons on prolonged low-calorie diets in weight-control programs and in many other situations with restricted energy intake conditions.

BLOOD URIC ACID

During Ramadan fasting increased blood uric acid have been observed by Fedail et al (19), El Ati et al (6), Gumaa et al (28), Nomani et al (29) and Al-Hader et al (30) . Nomani et al (29) noted change in blood uric levels negatively related to the changes in body weight, r = 0.52, p<0.05. In other words, increase in blood uric acid level was positively associated with body weight loss. During the last two weeks of Ramadan fasting, blood uric acid level in subjects with high uric acid level was prevented from further rise with the inclusion of high-fat diet, Nomani et al (7). Uric acid is a product of purine metabolism. Dietary-fat may be helpful in preventing the catabolism of these nitrogen containing compounds and protein during the fasting period. El Ati et al (6) noted the uric acid level returned back to normal one month after Ramadan period.

Summary

The findings of Ramadan fasting among Muslims and similar limiting energy intake situations among non-Muslims suggest that a high-fat diet around 36 percent of energy through fat, which includes poly-unsaturated fat, may be beneficial in preventing elevation of blood cholesterol or uric acid level and better retention of protein in the body.

---

Ramadan may be challenging, but its advantages are immense

Ready... set... Ramadan!

Once more, the holy month of Ramadan is fast approaching.

The time is coming for Muslims to fast from dawn to dusk for a whole month.

The month of Ramadan is the holiest month of the Islamic calendar. It was in this month that Muhammad (peace be upon him) was appointed to be the final prophet and messenger of Almighty God, and it is the month in which the first revelation of the Qur an took place.

This is a time of great blessings and rewards, cherished by Muslims around the globe.

Almighty God commanded in the Qur'an that all those who are healthy and able should fast, and those who cannot, for example due to illness or travelling, are exempt until they regain the ability to fast.

"Ramadan is the month in which was sent down the Qur an, as a guide to mankind, also clear signs for guidance and measure. So every one of you who is present during this month should fast." (Qur'an - 2:185) Fasting is not a new phenomenon, it has been practised by believers throughout the ages.

All prophets had to spend time in fasting and seclusion before receiving guidance from Almighty God and were asked to encourage their followers to practise fasting also.

This year, Ramadan falls in June and July and coincides with some of the longest days (18 hours) of the calendar in the UK, and whilst British summer may be unpredictable, there are likely to be at least a few hot days.

There are several recommendations on how to approach the challenge of fasting in Ramadan effectively.

People are recommended to practise fasting for few days before the arrival of the holy month, in the example of the Prophet Muhammad (peace be upon him).

This will aid in establishing an effective schedule for eating and sleep. Drinking often throughout the night is also recommended in order to stay hydrated.

Eating foods that are high in water content, such as fruit, is also a good idea.

Children before the age of puberty are exempt from fasting and should not be forced to fast a full day.

Many children, however, love to be part of the spirit of Ramadan and may try fasting from breakfast to lunch to feel involved.

As well as fasting, Muslims are encouraged to spend this month in different acts of worship and spiritual purification, so that they leave the month refreshed and with their faith strengthened in preparation for the coming year.

These acts include prayer and reading the Qur an. Muslims believe there is no greater blessing for mankind than the Qur'an, a book filled with guidance, mercy and reassurance. Thus Muslims are encouraged to spend much of their time in this month in contemplation of Allah s words.

This month offers great physical benefits also. Fasting allows the body to focus on the many other functions it has beside digestion, and has been proven to improve overall physical wellbeing.

Social wellbeing and care for the community are also promoted in Ramadan.

Muslims are encouraged to look to the needy, and the giving of charity and the feeding of others is of great importance.

We are also encouraged to share the blessings of this month with those around us. We invite people of all faiths to join in the blessings of this month, by participating in acts of fasting, charity and promoting community bonds.

Ready... set... Ramadan!

Once more, the holy month of Ramadan is fast approaching.

The time is coming for Muslims to fast from dawn to dusk for a whole month.

The month of Ramadan is the holiest month of the Islamic calendar. It was in this month that Muhammad (peace be upon him) was appointed to be the final prophet and messenger of Almighty God, and it is the month in which the first revelation of the Qur an took place.

This is a time of great blessings and rewards, cherished by Muslims around the globe.

Almighty God commanded in the Qur'an that all those who are healthy and able should fast, and those who cannot, for example due to illness or travelling, are exempt until they regain the ability to fast.

"Ramadan is the month in which was sent down the Qur an, as a guide to mankind, also clear signs for guidance and measure. So every one of you who is present during this month should fast." (Qur'an - 2:185) Fasting is not a new phenomenon, it has been practised by believers throughout the ages.

All prophets had to spend time in fasting and seclusion before receiving guidance from Almighty God and were asked to encourage their followers to practise fasting also.

This year, Ramadan falls in June and July and coincides with some of the longest days (18 hours) of the calendar in the UK, and whilst British summer may be unpredictable, there are likely to be at least a few hot days.

There are several recommendations on how to approach the challenge of fasting in Ramadan effectively.

People are recommended to practise fasting for few days before the arrival of the holy month, in the example of the Prophet Muhammad (peace be upon him).

This will aid in establishing an effective schedule for eating and sleep. Drinking often throughout the night is also recommended in order to stay hydrated.

Eating foods that are high in water content, such as fruit, is also a good idea.

Children before the age of puberty are exempt from fasting and should not be forced to fast a full day.

Many children, however, love to be part of the spirit of Ramadan and may try fasting from breakfast to lunch to feel involved.

As well as fasting, Muslims are encouraged to spend this month in different acts of worship and spiritual purification, so that they leave the month refreshed and with their faith strengthened in preparation for the coming year.

These acts include prayer and reading the Qur an. Muslims believe there is no greater blessing for mankind than the Qur'an, a book filled with guidance, mercy and reassurance. Thus Muslims are encouraged to spend much of their time in this month in contemplation of Allah s words.

This month offers great physical benefits also. Fasting allows the body to focus on the many other functions it has beside digestion, and has been proven to improve overall physical wellbeing.

Social wellbeing and care for the community are also promoted in Ramadan.

Muslims are encouraged to look to the needy, and the giving of charity and the feeding of others is of great importance.

We are also encouraged to share the blessings of this month with those around us. We invite people of all faiths to join in the blessings of this month, by participating in acts of fasting, charity and promoting community bonds. - See more at: http://www.islamicity.com/articles/Articles.asp?ref=OM1506-6081#sthash.HbPW2KD4.dpuf

Ready... set... Ramadan!

Once more, the holy month of Ramadan is fast approaching.

The time is coming for Muslims to fast from dawn to dusk for a whole month.

The month of Ramadan is the holiest month of the Islamic calendar. It was in this month that Muhammad (peace be upon him) was appointed to be the final prophet and messenger of Almighty God, and it is the month in which the first revelation of the Qur an took place.

This is a time of great blessings and rewards, cherished by Muslims around the globe.

Almighty God commanded in the Qur'an that all those who are healthy and able should fast, and those who cannot, for example due to illness or travelling, are exempt until they regain the ability to fast.

"Ramadan is the month in which was sent down the Qur an, as a guide to mankind, also clear signs for guidance and measure. So every one of you who is present during this month should fast." (Qur'an - 2:185) Fasting is not a new phenomenon, it has been practised by believers throughout the ages.

All prophets had to spend time in fasting and seclusion before receiving guidance from Almighty God and were asked to encourage their followers to practise fasting also.

This year, Ramadan falls in June and July and coincides with some of the longest days (18 hours) of the calendar in the UK, and whilst British summer may be unpredictable, there are likely to be at least a few hot days.

There are several recommendations on how to approach the challenge of fasting in Ramadan effectively.

People are recommended to practise fasting for few days before the arrival of the holy month, in the example of the Prophet Muhammad (peace be upon him).

This will aid in establishing an effective schedule for eating and sleep. Drinking often throughout the night is also recommended in order to stay hydrated.

Eating foods that are high in water content, such as fruit, is also a good idea.

Children before the age of puberty are exempt from fasting and should not be forced to fast a full day.

Many children, however, love to be part of the spirit of Ramadan and may try fasting from breakfast to lunch to feel involved.

As well as fasting, Muslims are encouraged to spend this month in different acts of worship and spiritual purification, so that they leave the month refreshed and with their faith strengthened in preparation for the coming year.

These acts include prayer and reading the Qur an. Muslims believe there is no greater blessing for mankind than the Qur'an, a book filled with guidance, mercy and reassurance. Thus Muslims are encouraged to spend much of their time in this month in contemplation of Allah s words.

This month offers great physical benefits also. Fasting allows the body to focus on the many other functions it has beside digestion, and has been proven to improve overall physical wellbeing.

Social wellbeing and care for the community are also promoted in Ramadan.

Muslims are encouraged to look to the needy, and the giving of charity and the feeding of others is of great importance.

We are also encouraged to share the blessings of this month with those around us. We invite people of all faiths to join in the blessings of this month, by participating in acts of fasting, charity and promoting community bonds.