Your browser doesn't support javascript.
Mostrar: 20 | 50 | 100
Resultados 1 - 20 de 685
Pesqui. bras. odontopediatria clín. integr ; 19(1): 4401, 01 Fevereiro 2019. map, tab, graf
Artigo em Inglês | LILACS (Américas), BBO | ID: biblio-998036


Objective: To determine the coefficient of inbreeding of consanguinity (F) and its correlates in Aligarh city, India. Material and Methods: Cross sectional household survey with a sample size of 2000 (1600 non-consanguineous and 400 consanguineous couples) using systematic random sampling. Researcher conducted the study by visiting every tenth household of every tenth ward of Aligarh city. Information was recorded on a pre-tested questionnaire, which had questions pertaining to religion, details regarding relationship between couples (consanguineous / non consanguineous marriage), type of consanguinity (first cousin/second cousin/third cousin), level of education and occupation (a proxy for socioeconomic status). Descriptive statistics, Chi-square, and multivariate logistic regression were used. Results: Multivariate logistic regression analysis showed that Islam (p<0.001) and Christianity (p<0.001) were significantly associated with consanguinity. Private employment with (-) B value (p<0.001) showed a significant association of the variable with non-consanguineous group. Coefficient of inbreeding for the present study was 0.0538, highest reported from any part of India. Conclusion: Consanguinity is a prevailing problem in Aligarh city, India. Evidence based guidelines needed. Information ­ education ­ communication and pre-marital counseling suggested to make population aware of the consequences of consanguinity and to help couples make a decision.

Humanos , Masculino , Feminino , Casamento , Estudos Transversais/métodos , Cristianismo/história , Consanguinidade , Islamismo , Distribuição de Qui-Quadrado , Prevalência , Análise Multivariada , Inquéritos e Questionários
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-759881


Education is considered to be a cultural and value-driven matter where any intervention in this field requires certain tools in order to describe the status quo. The current study, while taking into account the contextual texts related to Islamic mentoring, seeks to develop a tool to quantify this concept, as well as introduce the respective psychometric properties. A 113 items questionnaire was designed after reviewing the literature, the recommended guidelines concerning Islamic mentor and mentee, and reviewing available international tools. Content validity of the questionnaire was evaluated based on several criteria of clarity, fitness, and comprehensiveness by a survey of 10 experts and the necessary corrections were made. In the primary phase of this study, the psychometric properties of this questionnaire were evaluated by collecting the data from a random sample of 213 Iranian Ph.D. students in Tehran Universities of Medical Sciences. The factors analysis results show that 70 items, in the form of nine factors, construct the Islamic monitoring. Furthermore, The Cronbach's α coefficient was determined for each factor and the entire questionnaire. Total reliability of the scale was obtained at 0.97. Considering the confirmed validity and reliability of the questionnaire, this tool can be highly beneficial for the experts and education professionals, particularly in the field of medicine, for the assessment and establishment of mentoring.

Educação , Educação Médica , Humanos , Irã (Geográfico) , Islamismo , Mentores , Psicometria , Reprodutibilidade dos Testes
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-759794


BACKGROUND: Studies have shown the health literacy effects on the general state of health and its related factors, as well as health outcomes, physical and mental health, and health-related quality of life. This study aimed to investigate the effect of training based on health literacy through social networking strategies to promote health-related quality of life among students of Islamic Azad University, Shahr Rey Branch, Iran. METHODS: This randomized controlled trial was conducted on 120 students with poor or average quality of life score. Participants were randomly assigned into experimental and control groups (60 participants each). Health literacy and quality of life data were collected at baseline, immediately after, and 3 months after intervention. The educational intervention was conducted online using social networking services. Data were analyzed using SPSS ver. 16.0 (SPSS Inc., Chicago, IL, USA). RESULTS: The results showed no significant differences between the two groups in terms of health literacy and quality of life at baseline (P=0.979 and 0.269, respectively). The mean score of health literacy and quality of life in the experimental group, compared with the control group, significantly increased immediately after and 3 months after the intervention (P<0.001). CONCLUSION: The educational intervention administered by applying health literacy strategies online, through social networking services, can be effective in improving the quality of life of students.

Letramento em Saúde , Humanos , Irã (Geográfico) , Islamismo , Saúde Mental , Qualidade de Vida , Rede Social
Artigo | WPRIM (Pacífico Ocidental) | ID: wprim-764222


BACKGROUND AND OBJECTIVES: There is a scant evidence on the use of simulations in audiology (especially in Malaysia) for case-history taking, although this technique is widely used for training medical and nursing students. Feedback is one of the important components in simulations training; however, it is unknown if feedback by instructors could influence the simulated patient (SP) training outcome for case-history taking among audiology students. Aim of the present study is to determine whether the SP training with feedback in addition to the standard role-play and seminar training is an effective learning tool for audiology case-history taking. SUBJECTS AND METHODS: Twenty-six second-year undergraduate audiology students participated. A cross-over study design was used. All students initially attended two hours of seminar and role-play sessions. They were then divided into three types of training, 1) SP training (Group A), 2) SP with feedback (Group B), and 3) a non-additional training group (Group C). After two training sessions, the students changed their types of training to, 1) Group A and C: SP training with feedback, and 2) Group B: non-additional training. All the groups were assessed at three points: 1) pre-test, 2) intermediate, and 3) post-test. The normalized median score differences between and within the respective groups were analysed using non-parametric tests at 95% confidence intervals. RESULTS: Groups with additional SP trainings (with and without feedback) showed a significantly higher normalized gain score than no training group (p<0.05). CONCLUSIONS: The SP training (with/ without feedback) is a beneficial learning tool for history taking to students in audiology major.

Audiologia , Estudos Cross-Over , Educação Médica , Audição , Humanos , Islamismo , Aprendizagem , Malásia , Estudantes de Enfermagem
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-716967


BACKGROUND: Iodine deficiency (ID) has become a concern not only among pregnant women, but in women of childbearing age as well. In fact, a recent report suggested that women with moderate to severe ID may experience a significantly longer time to conceive. This study aimed to investigate iodine status in Filipino women of childbearing age. METHODS: The iodine status of 6,194 Filipino women aged 15 to 45 years old was assessed through urinary iodine analysis. A casual spot urine sample was collected from women in households participating in the eighth National Nutrition Survey conducted by the Food and Nutrition Research Institute. The sample was analyzed using ammonium persulfate digestion followed by the Sandell-Kolthoff colorimetric reaction. A median urinary iodine concentration (UIC) of less than 100 µg/L was used to define ID. RESULTS: The median UIC was 123 µg/L, indicative of adequate iodine nutrition; however, 21.5% of participants had a UIC below 50 µg/L. The median UIC of women who lived in urban areas (142 µg/L), belonged to the middle to richest class (>124 µg/L), had reached a college education (136 µg/L), and used iodized salt (15 ppm and above; 148 to 179 µg/L) reflected adequate iodine nutrition. ID was found to have been eliminated in the regions of Central Luzon, Eastern Visayas, Calabarzon, Mimaropa, and the National Capital, while mild ID was identified in Western Visayas, Southern and Western Mindanao, and in the Autonomous Region in Muslim Mindanao. CONCLUSION: Pockets of ID among women of childbearing age exist in the Philippines. Proper information through education and the use of adequately iodized salt are key measures for improving the iodine status of the studied population.

Academias e Institutos , Compostos de Amônio , Digestão , Educação , Características da Família , Feminino , Humanos , Iodo , Islamismo , Inquéritos Nutricionais , Filipinas , Gestantes
Univ. med ; 59(4): 1-6, 2018.
Artigo em Espanhol | LILACS (Américas), COLNAL | ID: biblio-995620


El islam surgió a principios del siglo VII, al este de la península arábiga, cuando Mahoma, el profeta, tuvo revelaciones del arcángel Gabriel y, consecuentemente, propuso el nacimiento de este modo de vida basado en el sometimiento a la voluntad de Alá. Las creencias alrededor de esta religión han cruzado fronteras, debido a la migración voluntaria o forzosa de su comunidad, hecho que ha marcado una influencia sociocultural de gran magnitud en sus creyentes respecto a la muerte y, por ende, a la donación humana de órganos y tejidos para trasplante. Por este motivo, su estudio constituye un tema de gran interés para los profesionales de la salud, dado que hay percepciones que influyen directamente en la concepción de sus fieles. Se tiene en cuenta el cuerpo como un ente sagrado, símbolo de la integración del alma, materia, ego e intelecto con una resurrección que podría comprometer su integridad en el proceso de donación. Sin embargo, las grandes instituciones en materia de bioética islámica respaldan que prima la obligación moral de solidaridad universal que conlleva hacerle el bien al prójimo, siempre y cuando no se infrinja un daño al ser propio.

Islam is a religion that emerged in the seventh century in the east of the Arabian Peninsula when Mahoma, the prophet, had revelations of angel Gabriel and consecutively proposed the birth of this form of life that is based on submission before the will of Allah. Beliefs around this religion have crossed borders due to the voluntary or forced migration of their community, exercising a major socio-cultural influence on its believers regarding death and, therefore, human organ donation and tissues for transplantation. For this reason, its study is an issue of great interest to health professionals, since there are perceptions that have a direct impact on the conception of their faithful. The body is considered as a sacred entity, symbol of the integration of the soul, matter, ego and intellect with a resurrection that could jeopardize its integrity when donation is carried out. However, major institutions in Islamic Bioethics support that moral obligation of universal solidarity is more important, leading to do good to the neighbor, as long as it does not infringe any damage to one's own.

Humanos , Obtenção de Tecidos e Órgãos , Morte , Islamismo
Pan African Medical Journal ; 28(12), N.A., 2017
Artigo em Inglês | AIM (África) | ID: afr-199362


Introduction: in Kenya and the world across, health insurance has been reckoned as an important health policy that serves to protect households from the direct financial consequences of health care and meet the Sustainable Development Goal of Universal Health Coverage and Poverty Eradication. However, health insurance uptake has remained to be a major challenge for universal health care coverage especially among Kenyan Muslims who have conflicting religious faith towards conventional health insurance. This study had two main objectives: (1) to determine level of uptake of health insurance among Muslims and (2) to examine the role of religion in health insurance uptake among Muslims.Methods: the study adopted a cross-sectional study design. Post-stratified sampling was used to select 389 respondents who participated in the survey questionnaires. Descriptive statistics, cross-tabulation and Test of independence (Chi-square) were used to analyze quantitative data using SPSS Version 20.Results: findings revealed that only 86(22%) of Muslims were enrolled in a health insurance scheme. Among the 86 Muslims who had an insurance cover, Majority were enrolled in National Health Insurance Fund (65,70.6%) while 21(29.4%) were enrolled in private health insurance schemes. Among the 303 Muslims who had no insurance cover, 285 (94.1%)preferred being enrolled in Takaful Health insurance which is Shariah Compliant. Religion played a significant role on choice and enrollment of Muslims to health insurance schemes. Religious beliefs and Shariah teachings had a statistically significant relationship with uptake of health insurance (p < 0.05).Conclusion: uptake of health insurance among Muslims is low despite the growing population of Muslims in Kenya partly due to Muslims strong religious belief and Shariah laws, which prohibits them from enrolling into conventional insurance hence limiting freedom of individual decisions on the insurance schemes to enroll in. Despite high demand for health insurance products among Muslims, there lacks health insurances products aligned to the religious beliefs and needs of Muslim hence exposing them to hefty medical bills which deepens poverty and inaccessibility to basic health care.

Seguro , Saúde , Políticas , Religião , Islamismo , Quênia
IJFS-International Journal of Fertility and Sterility. 2017; 10 (4): 380-389
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-185821


Background: Advancements in medical technology have significantly increased the possibility of successful infertility treatment. Medical interventions in the initial process of pregnancy that intend to increase the chances of pregnancy create the risk of multifetal pregnancies for both mothers and fetuses. Physicians attempt to reduce the numbers of fetuses in order to decrease this risk and guarantee the continuation of pregnancy. The aim of this paper is to understand the Shiite instruction in terms of the risks multifetal pregnancies have for fetuses and if it is permissible to reduce the numbers of fetuses. An affirmative answer will lead to the development of Islamic criteria for reduction of the number of embryos

Materials and Methods: This analytical-descriptive research gathered relevant data as a literature search. We reviewed a number of Islamic resources that pertained to the fetus; after a description of the fundamentals and definitions, we subsequently analyzed juridical texts. The order of reduction was inevitably determined by taking into consideration the rules that governed the abortion provisions or general juridical rules. We also investigated the UK law as a comparison to the Shiite perspective

Results: The primary ordinance states that termination of an embryo is not permitted and is considered taboo. However, fetal reductions that occur in emergency situations where there is no option or ordinary indication are permitted before the time of ensoulment. The goal of reduction can be chosen from different ways

Conclusion: According to Shiite sources, fetal reduction is permitted. Defective fetuses are the criteria for selective reduction. If none are defective, the criteria are possibility and facility. But if the possibility of selection is equally for more than one fetus, the criterion is importance [for example one fetus is healthier]

Humanos , Religião e Medicina , Islamismo
Pakistan Journal of Medical Sciences. 2017; 33 (5): 1260-1264
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-189786


Objective: To determine general attitudes of fertile and infertile women to oocyte donation in a Muslim and secular population

Methods: The participants consisted of fertile women [n=133] who had at least one healthy living child spontaneously conceived without any fertility treatment and infertile women [n=133] who were diagnosed with primary infertility. Both groups were evaluated with charts comprised of 34 questions addressing demographic characteristics and the social aspects of oocyte and sperm donation

Results: Although the age of fertile women was significantly greater than infertile women, there was no significant difference in terms of duration of marriage, education level, or employment status between the two groups. Most of the women in each group reported that they did not have enough knowledge about oocyte donation to make a decision. Only 12% of fertile women and 18% of infertile women declared that they would have oocytes from another woman if they did not have or could not have a child [p=0.004]. Only 9.0% of fertile women and 18.8% of infertile women declared that they would donate oocytes to anyone who is infertile [p=0.021]

Conclusion: Despite improvement in health care, most fertile and infertile women are still against oocyte donation. This situation may be related to the conservative leanings of Turkish society in recent decades

Humanos , Feminino , Adulto , Infertilidade Feminina , Islamismo , População , Secularismo , Atitude
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-161469


BACKGROUND: Many Muslim type 2 diabetes mellitus (T2DM) patients choose to fast the month of Ramadan despite the possible adverse health effects brought about by the change in dietary habits, among other things. Clinical data regarding the safety of multi-drug regimens during fasting are particularly scarce. The aim of the study was to evaluate the safety of a drug protocol devised by the authors to accommodate Ramadan's dietary changes, involving dose adjustments of four anti-diabetic drug regimens in T2DM patients fasting Ramadan. METHODS: In this prospective, observational, open-label study, 301 T2DM patients who wished to fast Ramadan were followed during Ramadan and the preceding month. The incidence of hypoglycemia, diabetic ketoacidosis (DKA) and non-ketotic hyperosmolar state (NKHS) was monitored. Patients were classified into four groups: A group (those taking metformin, sulfonylurea and insulin [n=33]); B group (metformin and sulfonylurea [n=89]); C group (metformin and insulin [n=96]); and D group (premixed 70/30, glargine or regular insulin [n=82]). During Ramadan, drug doses were adjusted as percentages of their pre-Ramadan values: 75% for sulfonylureas, 75% for glargine, 75% for premixed insulin 70/30 in two doses, and 75% for regular insulin. Metformin was adjusted to a twice-daily regimen. RESULTS: No cases of DKA or NKHS were reported. Hypoglycemia occurred at a lower rate than pre-Ramadan values in groups C, and D; and a similar rate in groups A, and B. CONCLUSION: The data suggested that using the above protocol to adjust the doses of anti-diabetic drugs is safe in T2DM patients in regards to hypoglycemia, DKA, and NKHS.

Diabetes Mellitus Tipo 2 , Cetoacidose Diabética , Jejum , Comportamento Alimentar , Humanos , Hipoglicemia , Incidência , Insulina , Insulina Glargina , Islamismo , Metformina , Estudo Observacional , Estudos Prospectivos
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-109991


BACKGROUND: The goal of the present study was to determine the relationships between attachment styles and resiliency in obsessive-compulsive personality disorder. METHODS: A random sample of 260 subjects was obtained from the population of undergraduate students of the Nour Branch of Islamic Azad University, which is located in Mazandaran, and these subjects were enrolled in this descriptive and correlational study. The collected data included the subjects' responses to an adult attachment style questionnaire, resilience scale, and obsessive-compulsive personality disorder questionnaire. The data were analyzed with Pearson correlation coefficient indices and multiple regressions. RESULTS: The results of the data analysis showed a positive correlation (relationship) between ambivalent/avoidant attachment styles and obsessive-compulsive personality disorder and a negative correlation between resilience and obsessive-compulsive personality disorder. Furthermore, these results demonstrated that attachment style and resiliency can predict obsessive-compulsive personality disorder. In addition, no significant relationships were found between the demographic variables (convertibles) and obsessive-compulsive personality disorder. CONCLUSION: These results suggested that attachment style and resiliency contribute to the development of obsessive-compulsive personality disorder.

Adulto , Transtorno da Personalidade Compulsiva , Humanos , Islamismo , Apego ao Objeto , Resiliência Psicológica , Estatística como Assunto
Artigo em Inglês | WPRIM (Pacífico Ocidental) | ID: wprim-163115


OBJECTIVE: This study was aimed to evaluate the age at natural menopause and related factors among women in a population based study in 2015 in Isfahan, Islamic Republic of Iran. METHODS: In this cross-sectional study 960 menopausal women were selected by cluster sampling. Demographic, socioeconomic, lifestyle behavior and reproductive history aspects were collected using a structured questionnaire. Woman and her husband's educational level and occupation with family income were the variables to construct socioeconomic status using principal component analysis. RESULTS: Mean and median of natural menopause age were 48.66 and 48 years, respectively. Women body mass index (BMI) more than 30 kg/m2 had significantly higher menopausal age than women with lower BMI (P value = 0.022). The mean of menopausal age was not statistically significant in regard to marital status, physical activity, smoking status, menarche age, age at first pregnancy and history of abortion. Menopause age with pregnancy numbers and age at last pregnancy had a significant positive association. Women with better socioeconomic status had significantly higher natural menopause age. Multiple linear regression shows significant relationship between lower age at menopause with higher age at marriage, higher number of pregnancy and lower socioeconomic status. CONCLUSION: Age at menopause in our studied sample is similar to previous estimates reported for other Iranian populations. Age at marriage, higher number of pregnancy and lower socioeconomic status were the significant factors in relations to age at menopause.

Fatores Etários , Índice de Massa Corporal , Estudos Transversais , Feminino , Humanos , Irã (Geográfico) , Islamismo , Estilo de Vida , Modelos Lineares , Estado Civil , Casamento , Menarca , Menopausa , Atividade Motora , Ocupações , Gravidez , Análise de Componente Principal , História Reprodutiva , Fumaça , Fumar , Classe Social , Fatores Socioeconômicos
SQUMJ-Sultan Qaboos University Medical Journal. 2015; 15 (1): 94-100
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-160019


This study aimed to examine the effectiveness of an Islamic voluntary fasting intervention to control post-Ramadan weight gain. This study was conducted between July and November 2011. Two weight loss intervention programmes were developed and implemented among groups of overweight or obese Malay women living in the Malaysian cities of Putrajaya and Seremban: a standard programme promoting control of food intake according to national dietary guidelines [group B] and a faith-based programme promoting voluntary fasting in addition to the standard programme [group A]. Participants' dietary practices [i.e., voluntary fasting practices, frequency of fruit/vegetable consumption per week and quantity of carbohydrates/protein consumed per day], body mass index [BMI], blood pressure, fasting blood high-density lipoprotein cholesterol [HDL-C] and total cholesterol [TC]:HDL-C ratio were assessed before Ramadan and three months post-Ramadan. Voluntary fasting practices increased only in group A [P <0.01]. Additionally, the quantity of protein/carbohydrates consumed per day, mean diastolic pressure and TC:HDL-C ratio decreased only in group A [P <0.01, 0.05, 0.02 and <0.01, respectively]. Frequency of fruit/vegetable consumption per week, as well as HDL-C levels, increased only in group A [P = 0.03 and <0.01, respectively]. Although changes in BMI between the groups was not significant [P =0.08], BMI decrease among participants in group A was significant [P <0.01]. Control of post-Ramadan weight gain was more evident in the faith-based intervention group. Healthcare providers should consider faith-based interventions to encourage weight loss during Ramadan and to prevent post-Ramadan weight gain among patients

Humanos , Feminino , Islamismo , Ganho de Peso , Sobrepeso , Obesidade
JPMA-Journal of Pakistan Medical Association. 2015; 65 (3): 287-291
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-153819


To assess how the frequency, nature and outcome of road traffic crashes differ during the fasting month of Ramadan. The retrospective study was conducted in Karachi and comprised data from the Road Traffic Injury Surveillance Project which entailed information on all road traffic injury victims presenting to Emergency Departments in the city between September 2006 and September 2011. Data was analysed to find the frequency of road traffic crashes according to time of incident, road user group and survival. Ramadan and Non-Ramadan groups were compared with respect to time and frequency of incidents, road user group and mortality. SPSS 16 was used for statistical analysis. There were 163,022 subjects from whom 13,640[8.36%] came during Ramadan and 149,382 [91.6%] during the non-Ramadan months. Frequency of road traffic crashes did not change significantly during Ramadan, but was clustered around the breaking of Fast and the Taravih prayers. The most commonly affected road user group was motorbike riders followed by pedestrians. Overall survival of the RTI victims was 96.1% with a mortality rate of 4.1% which was higher than the figure of 3.5% in the non-Ramadan period. Vulnerable road users were more frequently involved in road traffic injuries during Ramadan. Moreover, the frequency of crashes increased around evening which requires more careful planning of traffic controls, especially for the vulnerable road users

Humanos , Masculino , Feminino , Islamismo , Estudos Retrospectivos , Jejum
Saudi Medical Journal. 2015; 36 (1): 40-45
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-159957


To determine the effect of imparting knowledge of the Malaysian Food Guideline [MFG] on a group of overweight and obese women during Ramadan. This intervention study was conducted during the months of Ramadan 2011. A group of 84 Malay Muslim women with a body mass index [BMI] >/=25 kg/m[2] were recruited. Prior to Ramadan, the respondents were educated regarding MFG, and how to monitor and record their daily food intake in a food diary. Their quantity of food intake, BMI, blood pressure [BP], blood lipid profile, and fasting blood sugar [FBS] were measured before Ramadan as a baseline. Their quantity of food intake was then measured again in the third week, whereas their BMI, BP, blood lipid profile, and FBS were determined on the fourth week of Ramadan. At baseline, compared with the MFG recommendations, the intake of protein [107.5%], and milk and dairy products [133%] was higher, whereas the intake of carbohydrates [78.5%], and vegetables and fruits [44.4%] was lower. During Ramadan, carbohydrate intake, BMI, high density lipoprotein-cholesterol [HDL-C] and low density lipoprotein-cholesterol [LDL]-C [all p=0.000], triglyceride [p=0.005], and FBS [p=0.002] were reduced, but the TC/HDL-C ratio was increased [p=0.000]. A month-long Ramadan fast guided by the knowledge of MFG resulted in certain positive changes in this group of respondents. These changes can be a good start for health improvement, provided that they are followed-up after Ramadan

Humanos , Feminino , Sobrepeso , Obesidade , Mulheres , Jejum , Islamismo
Pakistan Journal of Medical Sciences. 2015; 31 (6): 1295-1299
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-175097


Objective: To evaluate the effects of Ramadan fasting on fetal development and outcomes of pregnancy

Methods: We performed this study in Antakya State Hospital of Obstetrics and Child Care, between 28 June 2014 and 27 July 2014 [during the month of Ramadan]. A total of two hundred forty healthy pregnant women who were fasting during Ramadan, were included in the groups. The three groups were divided according to the trimesters. The each group was consisted of 40 healthy pregnant women with fasting and 40 healthy pregnant women without fasting. For evaluating the effects of Ramadan on fetus, ultrasonography was performed on all pregnant women in the beginning and the end of Ramadan. We used the essential parameters for the following measurements: increase of fetal biparietal diameter [BPD], increase of fetal femur length [FL], increase of estimated fetal body weight [EFBW], fetal biophysical profile [BPP], amniotic fluid index [AFI], and umbilical artery systole/diastole [S/D] ratio

Results: No significant difference was found between the two groups for the fetal age, maternal weight gain [kilogram], estimated fetal weight gain [EFWG], fetal BPP, AFI, and umbilical artery S/D ratio. On the other hand, a statistically significant increase was observed in maternal weight in the second and third trimesters and a significant increase was observed in the amniotic fluid index in second trimester

Conclusion: In Ramadan there was no bad fetal outcome between pregnant women with fasting and pregnant women without fasting. Pregnant women who want to be with fast, should be examined by doctors, adequately get breakfast before starting to fast and after the fasting take essential calori and hydration. More comprehensive randomized studies are needed to explain the effects of fasting on the pregnancy and fetal outcomes

Humanos , Mulheres , Adulto , Desenvolvimento Fetal , Gravidez , Gestantes , Islamismo
Medical Forum Monthly. 2015; 26 (6): 1
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-166529
Weekly Epidemiological Monitor. 2015; 08 (07-08): 1
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-168143


The Ministry of Health of the Kingdom of Saudi Arabia [KSA] has issued health requirements and recommendations for travellers to Saudi Arabia in connection with performing Hajj and Umrah for the year 2015 [1436 H]

Humanos , Saúde , Consultores , Islamismo , Coronavírus da Síndrome Respiratória do Oriente Médio , Infecções por Coronavirus , Doença pelo Vírus Ebola
Weekly Epidemiological Monitor. 2015; 08 (28-29): 1
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-181702


According to Islamic lunar calendar, hajj, the annual Muslim pilgrimage, is expected to be held this year in Saudi Arabia during the week of 21-26 September. In view of a number of public health events currently ongoing around the world from where the Muslim pilgrims would assemble in Saudi Arabia for the hajj, there an urgent need to scale up preparedness for a blessed hajj

Humanos , Meningite/epidemiologia , Infecções por Coronavirus/epidemiologia , Promoção da Saúde , Islamismo , Meningite Meningocócica/epidemiologia , Doenças Transmissíveis , Surtos de Doenças , Arábia Saudita
JCPSP-Journal of the College of Physicians and Surgeons Pakistan. 2015; 25 (3): 189-192
em Inglês | IMEMR (Mediterrâneo Oriental) | ID: emr-178039


The effect of month of Ramadan on the mortality in hemodialysis patients, and to compare it with that in all other Islamic months. A descriptive study. Hemodialysis Unit, The Kidney Center, Karachi, from January 1989 to December 2012. All those patients who were diagnosed to have end stage kidney disease and on maintenance hemodialysis for more than 3 months, regardless of underlying cause of kidney failure were included. Patients with acute kidney injury were excluded. Status of the patients was recorded at the end of the study period. The fasting status of the patients was not mentioned. The deaths of the patients were further evaluated and frequencies of death in all twelve Islamic months were calculated. A total of 1,841 patients were registered, out of whom 897 [48.7%] died, and 269 [14.6%] survived till the end of the study. One thousand and fifty six [57.3%] were males, 651 [35.4%] were diabetic. Total number of 143 [7.76%] events occurred in Ramadan, out of which 94 patients died which make nearly 11% of the total deaths distributed in 12 Islamic months. Frequency of death was higher in Ramadan when compared with other months. Ramadan reflected a higher frequency of death. Therefore, there is a need to evaluate the risk factors in a prospective study so that the dialysis patients can be better managed during this period

Humanos , Masculino , Feminino , Mortalidade , Islamismo , Jejum , Estudos Retrospectivos , Testes de Função Renal , Falência Renal Crônica