Athlete’s foot is a frequent infection that millions of people suffer from annually. I once had it during my military service where we had to wear boots almost an entire day. Once during a noon intercession, I performed my ablutions to pray and I placed my feet under the sunlight to dry them. I was also hoping that ultraviolet rays from the sun would be good for the infection. Soon, flies swarmed in between my toes. When I could not bear the excessive itching, I tried to kill the flies until I was stopped by a friend who reminded me of the great sage Bediuzzaman’s comments where he called flies “cleaning workers.” At that time, I also remembered Prophet Muhammad’s (peace be upon him) words on flies. So, I patiently endured the nuisance, and repeated the same procedure for the next three or four days. Eventually, my feet were healed and there was no trace of the fungi.

In one of his very interesting hadiths, the Prophet, peace and blessings be upon him, is reported to have said the following about flies: “If a fly falls into your drink, dip it into your drink, then throw it away, for on one of its wings is a disease, and on the other is a cure. It dips the wing with the disease to protect itself” [1]. This hadith has been a reason for much controversy mainly due to germ disease theory.  According to Jonathan C. Brown, “even before modern medicine, the Hadith of the Fly was raising skeptical eyebrows and prompting Sunni defensiveness as early as the writings of Ibn Qutayba (d. 276/889)” [2]. Brown also mentions that this hadith “could be false or it could be true, since scientists used the flesh of a snake to help prepare antidotes to its poison” [3].

Before the microscope was invented it was impossible to define microbes or talk about the anatomy or microbiology of flies as we can today. However, the introduction of experimentation and observation as an important scientific method with the Renaissance served as a turning point in Western scientific revolution. Thus, the “proof-based medicine” conception that relies on experimentation and observation emerged as a precursor to today’s medicinal and scientific research. The importance of perceptions that rely on causes relating to the material world in persuading the human mind cannot be denied. It is harder to make people believe in something unless they are provided with concrete results that appeal to our five senses. We should not rush to deny any claim solely based upon our preconceptions and prior knowledge without doing any research about it; rather, we should pass our judgment on it after experimentation and observation.

Some people may automatically reject the idea that when a fly falls in our food or drink that we should immerse this microbe-carrying insect completely and they may say that this would not eliminate the microbes. Indeed, it may sound reasonable to assume that this disgusting insect that feeds on all sorts of dirt would cause only diseases. If you have an ample supply of food or water and if you do not have the stomach for it, you can of course refrain from eating or drinking such a food or drink. But, you can hardly advise someone who has very little water or food in a desert or at the time of famine to throw away what they have because of a fly.

We should examine different types of flies in laboratory settings using the method of experimentation and observation. First of all, it is very difficult to prove that someone can contract an illness from eating food in which a fly had fallen into although he or she had immersed that fly completely in that food. If it is proven that someone becomes ill due to a fly’s alighting in their food, then strong objections can be raised. If it is said that there many diseases caused by flies, no one will deny it. The point is not whether flies carry germs, but whether this advice for being protected from the germs carried by flies is correct or not. As a matter of fact, the advice by the Prophet seeks to protect us from diseases that may be caused by germs carried by flies. The great scholar Bediuzzaman’s words on flies also give us an alternative perspective to consider about these “tiny birds”:

“…Flies are dutiful about cleaning away noxious substances or germs that cause disease. By sucking up and absorbing harmful germs, they destroy them, and they cause noxious or poisonous substances to change into other harmless forms, thus preventing the spread of many contagious diseases. A sign that they are both laborers for health and cleansing operatives and chemists, serving many instances of wisdom, is the fact that they exist in extremely great numbers. For the things that are valuable and beneficial are multiplied.” [4]

The hadith of the Prophet and Bediuzzaman’s commentary encourage us to explore more about flies and whether they can be a source of healing in any way.

Flies are very ubiquitous on earth. There are approximately 125,000 species of flies, but only ten species live in our homes and are of concern to us. They feed on garbage and organic waste materials that act as a breeding ground for microbes such as bacteria, fungi, and viruses. The female fly lays down more than 100 eggs in the dung of some animals or in garbage. After one day, the larva emerges to feed on the surrounding organic materials. In two weeks, they become full-grown flies. In four generations, one female fly can lay 1.5 million eggs, but fortunately the majority die due to weather circumstances or become food for birds, reptiles, amphibians, and other insects. A fly can live for 60 days at most.

Given the ecological balance in nature, one comes to accept that there should be species that will remove all sorts of organic waste, garbage, dead animals or plants, and similar things by eating them. Houseflies feed on the rotting corpses of animals while female horseflies suck blood. How can flies, which act as health workers that are charged with the duty of cleaning the world, digest so many diverse amounts of garbage and waste?

Flies get their nourishment differently from other animals. What other animals do for digestion is done by flies outside their bodies. They do not have teeth-like structures in their mouths in order to chew solid, dry food and therefore have to turn such food into liquid form or split it into 0.45-mm or smaller pieces. In this liquid form, flies can easily suck up their food using their suitably shaped mouths. To do this, flies vomit a saliva-like liquid, containing enzymes and acids, and that disintegrates the solid food into something that can easily be digested in a couple of seconds. In this process, some of the microbes in that waste food can be disintegrated while the rest will be sent to the stomach.

These foods and microbes taken inside in the form of vomit are sent to a sac called a “crop” if they are not small enough to go through the digestive tract. Flies produce fresh saliva regularly during which the vomit moves between their mouths and crops. Eventually, the sufficiently liquefied food is sent to the stomach which contains enzymes and acidic content as well as partially disintegrated microorganisms.

What does scientific research tell us?

Based on the theory that flies must have remarkable antimicrobial defenses and resistance to survive the bacteria from rotting dung, meat, and fruit, a team at the department of biological sciences at Macquarie University in Australia set out to identify those antibacterial properties.

“Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no one has looked before,” said Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne.

Clarke’s research showed that flies produce their own antibiotics, and this was tested on four different fly species. Such research may lead to better treatments for human infections from Escherichia coli and other virulent bacteria even, perhaps, Staphylococcus aureus (MRSA).

Upon preliminary results, a global pharmaceutical company decided to support the research over the next six months by trying to isolate antibiotic compounds from the material collected from the flies. The research team is trying to identify the specific antibacterial compounds. As antibiotics that will eventually be invented and chemically synthesized come from the body surface of flies, not from other fungi or bacteria, it is believed that any gene that gives resistance to microbes will not be easily transferred to pathogens and the new antibiotic form will have longer and more effective treatment duration [5].

Later, Russian doctors had developed interest in this topic and observed that flies contain many substances that can be more effective than traditional medications and certain fly larvae have very strong therapeutic effects [6].

Noting that flies should be kept away from hospitals, Professor Juan Alvarez Bravo at the University of Tokyo expressed his support for such research, saying, “But soon we will witness a rapid treatment for many diseases, which consists of extracts from flies” [7].

Some researchers at Auburn University of the United States discovered a protein in the fly’s saliva which can accelerate the lengthy process of healing wounds and chronic skin cracking. Entomologists Ed and Mary Cupp managed to isolate the protein which houseflies inject into their prey to increase blood flow in the skin of their prey. Mary Cupp and surgeon Steven Swaim demonstrated that surgical incisions, skin ulceration, and diabetic foot lesions treated with solutions that combine antibiotics and this protein heal faster and stronger than incisions treated with antibiotics alone [8, 9].

In another study, it was found that epithelial cells forming the inner layers of the front and back intestines of the fly protect it from the bacteria it swallows thanks to a special cuticular lining, and in this way, bacteria never directly touch the intestinal epithelium and cannot give any damage to it. In this study, it was noted that people nurtured a radical approach to flies and that fly control has been abused for the sake of human health, suggesting that flies may be the source of novel germicides that make use of their antimicrobial digestive enzymes, lysozyme, and antimicrobial peptides [10].

Viruses cause many diseases in cattle, sheep, and birds. These diseases include encephalitis, aphthous fever (foot and mouth diseases), and duck plague which can be transferred to people through infected animals. Some crops such as potatoes, tomatoes, bananas, and sugarcane can also be destroyed by viral infections.

Flies carry the viruses of many diseases which are consequently transferred to man’s food, drink, and body. Of these viral diseases are common flu, measles, mumps, chickenpox, warts, yellow fever, infectious liver diseases, some cases of paralysis, some types of cancer, and some chronic diseases of the central nervous system.

El-Naggar, Zaghloul, from Egypt, indicates that some of the disease-causing viruses may directly infect living beings and cause damage to their cells, while there is a type of virus which infects bacteria cells known as “bacteriophage.” These viruses, which can kill the bacteria they infect in a short time, are known as “virulent bacteriophage.” Those viruses that do not kill the bacteria they infect are called “temperate bacteriophage” [11].

After a bacteriophage infects a bacterium, more than 100 viruses are released from that bacterium and each of these viruses can infect new bacteria. The spreading of infection may continue until all vulnerable bacteria cells die. After it was discovered that bacteriophages are parasites of bacteria, they started to be used in treating the diseases caused by bacteria. However, their use in this manner declined after the discovery of antibiotics. Yet, the interest in phage treatment was revived after the emergence of bacterial resistance to antibiotics [12].

Researchers from Stanford University announced that they found a substance in flies that can improve the human immune system [13].

The work by Rehab Mohammed Atta from the Microbiology and Immunology Department, National Research Center, Cairo, Egypt, is quite remarkable [14]. In this research, the extracts taken separately from the left and right wings of flies were used against the bacteria and fungi calculated on nutrient “agar” media in the laboratory. It was demonstrated there was both bacterial and fungal growth for the left wing extract plates while no bacterial or fungal growth was reported for the right ones.

Given the fact that the garbage and rotting corpses on which flies feed from contain numerous dangerous bacteria, it is quite reasonable that it contains antibacterial materials necessary for its survival. In this case, the fly’s needs might be of service as sources of antibiotics that can prevent epidemics among human beings, and this may be the reason why they were created in the first place: not to be a source of nuisance but a source of healing for us.

Aj-Taili, et al., from the department of medical microbiology, Qassim University in Saudi Arabia, conducted an experiment using water, honey, and various fruit juices in different cups. They found no germ in the solution in which the whole body of fly was immersed while the solution in which only one wing of the fly was dipped indicated the presence of germs [15].

In sum, we can say that antibacterial materials produced in the bodies of flies protect them against the microbes in their environments and that these microbes can prevent epidemics among human beings. At the very least, this topic deserves in-depth research. Atta’s study confirms the virtue of the hadith that says, “The best way to release this vital antidote is to dip the fly in a liquid because these substances are concentrated on the outer surface of the fly body and wing.” Abduldaem al-Kaheel refers to this study in his website: “This is logical because the fly has a lot of harmful bacteria on the outside of her body and therefore in order to continue in her life, it should also carry anti-bacterial materials; these materials were furnished by God to protect it from viruses and diseases.” In the light of these studies, the need for conducting more research for obtaining antibiotics from the right wing of the fly is clear [16].

References

1. Abu Dawud, At’imah, 49. Also see Bukhari, Tib, 57, Bed’u al-Khalk 17; Ibn Majah, Tib, 31, Nasa’i, Far’, 11.
2. Brown, Jonathan A. C. 2009. Hadith: Muhammad’s Legacy in the Medieval and Modern World, p. 264.
3. Ibid. p. 255.
4. Nursi, Bediuzzaman Said. 2008. The Gleams. The Light, Inc. p. 376.
5. Danny Kingsley, ABC Science Online, 1 October 2002, The new buzz on antibiotics. Clarke, J., Gillings, M. and Beattie, A. (2002). Hypothesis-driven drug discovery. Microbiology Australia, pp. 8–10.
6. Petersburg State University, (2006). The fly effect: Russian Scientists Invent new medicine with the help of flies.
7. Bravo, J. A. (1994). The ointment in the fly: antibiotics. New antibiotic derived from a common fly. The Economist (US).
8. Ed and Mary Cupp (2005). Protein in Fly Saliva Speeds Healing of Incisions Wounds. Auburn University. R Am Ex Ars Medica, Inc., 7:23.
9. Protein in Fly Saliva Speeds Healing of Incisions, Wounds 20-Jan-2005. www.newswise.com/articles/protein-in-fly-saliva-speeds-healing-of-incisions-wounds
10. Nayduch, D. and Burrus, R.G. (2017). Flourishing in Filth: House Fly–Microbe Interactions Across Life History. Special Collection: Filth Fly–Microbe Interactions. Annals of the Entomological Society of America, 2017, Vol. 110, No. 1.
11. El-Naggar, Zaghloul, (2010). Housefly Falls into One’s Drink! 09 September 2010. www.quranandscience.com/quran-science/sunnah-science/204-housefly-falls-into-ones-drink-274
12. Aydogan, D.Y., Hadimli, H.H. (2016). Bakteriyofaj Tedavisi (Bacteriophage Treatment), Etlik Vet. Mikrobiyol. Derg.; 27 (1): 38–47.
13. Stanford University Medical Center, 2007. Fruit Fly Insight Could Lead to New Vaccines. Science Daily. www.sciencedaily.com/releases/2007/03/070308220904.htm
14. Atta, R. M. (2014): Microbiological Studies on Fly Wings (Musca domestica) Where Disease and Treat. World Journal of Medical Sciences 11 (4): 486–489.
15. Aj-Taili, S.I., A.A.R. Al-Misnid and K.D. Al-Uteybi, (2002). Wing One and the Other Disease Carrying the Cure. Qassim University. Danny Kingsley.
16. Abduldaem al-Kaheel, 1995. New facts: fly have a cure, www.kaheel7.com/eng.

Advertising is an age-old concept of conveying the messages to the people. In prehistoric days, people used to write with chalk, which was available in plenty, in their own languages the messages they wanted to propagate on the walls of the caves or on tree trunks. While doing excavations in Pompeii, signs and evidence were found that services and goods were advertised as early as in 79 A.D.

Later, Egyptians wrote the messages and drew images on papyrus. When paper and printing press were invented, advertising became popular, first in Great Britain, then in other countries. Illustrated ads were placed in newspapers and magazines. Products like Pears soap, Woodbury’s Facial soap, Michelin Tires and Encyclopedia Britannica were among the first to advertise. Advertising companies like J. Walter Thomson, Ogilvy, Leo Burnett, Volney Palmer and N.W. Ayer were among the pioneers, responsible for creating ads and getting them placed in newspapers and magazines. J. Walter Thomson was however the first to expand internationally.

Today, we live in the world of advertising. Nothing sells without advertising; may it be a product or service. It is a well-known fact that you need to create an awareness of the product you want to sale, then promote it through means of advertising; hence the importance of advertising cannot be denied. That is why ad agencies are flourishing and their clients are spending millions of dollars to promote their products or services. Ads should be clever and to the point. Yet, many advertisers rely on belittling the competitors’ products which results in a big confusion in the minds of consumers.

David Ogilvy, the guru of advertising, said that ‘a good advertisement is one which sells the product without drawing the attention to itself.’. One wonders how many ads these days conform to this belief. The Chief Executive of one the agencies where I used to work way back in Pakistan had a motto framed behind his desk. It read: Advertising is supposed to be impactful and clever without being overpowering. In short, be subtle.

There are various outlets where the ads are placed. Generally, your product is promoted through TV, Radio and social media, newspapers and magazines, billboards and brochures and your product gets consumers’ awareness and impulse to buy. This is the common practice, yet there is another means to advertise. It is called subliminal advertising, and it has been found that this means alone can soar the sale of your product. Only few clients and advertisers know and realize the positive effect such advertising would produce. Others simply do not believe in its efficacy and consider it a fallacy.

Subliminal Advertising

Subliminal advertising is described as the use of images, logos and sounds to influence consumers’ responses without being conscious of it. A subliminal message passes below the normal perception. It might be inaudible to the conscious mind, but audible to the subconscious mind, because it is a brief flash of the product, escaping the conscious level of mind but getting stored in the subconscious mind, so that when a consumer goes to the market and sees the product along with other products, he is inclined to buy the product subliminally advertised.  They are ‘hidden persuaders’ – as said by Vance Packard in his book,’ Hidden Persuaders’ which was published in 1957. There are various ways to do it:

Single Frame Effect

This was often practiced in the days when movies were processed by 35 mm cameras. It involves the insertion of ‘hidden’ messages into movies or TV programs. The concept ‘moving pictures’ relies on persistence of vision to create movement in a series of images projected at 25 frames per second. A single frame of the ad is then inserted after every 25 frames on the editing table. The hidden command in a single frame flashes across the screen so quickly that it is not perceived consciously but is registered in the subconscious mind.

As mentioned in QUORA journal, an experiment was conducted by James Vicari, a marketing researcher and psychologist, in 1957 when a popular movie PICNIC was released. Every five seconds the words, Hungry? Eat popcorns. Drink Coca-Cola, were projected for 0.003 seconds. The sales of popcorn and Coke in that New Jersey theater increased by 57.8 percent and 18.1 percent respectively.  

In the early seventies, we, at an advertising agency where I worked, made a similar experiment. In the cinema house where one of our client’s products was advertised subliminally through the screening of the movie, I stood near a concession stand. During the interval – in those days we had intervals of 10 to 15 minutes – a good number of moviegoers were seen to buy that soft drink.

You may think that this is a very easy and economical way of advertising. No, it is not. It took a series of meetings with the client to convince him about this method of promotion. The client eventually agreed, but still seemed doubtful. Then we had to approach the movie producer who was shooting a blockbuster movie with famous stars. After being assured that it would not make any difference in projection, and paying him the agreed amount, he consented. When the movie was shot and ready for editing, I went to see the editor to get the frames of our product inserted after every 25 frames of the movie. The editor simply shook his head and said that it was just an experience in futility, but he had to do it, because the producer asked him to do that. It took him two weeks to complete the editing. I met him again and saw that the one frame of the product was inserted after every 25 seconds in the master print of the movie. I was happy to learn that and took the editor, who had by now become a good friend, for a lunch at a Chinese restaurant on my expense account.

The client later reported that the sale of his soft drink had increased by thirty-five per cent.

This form of subliminal advertising was gaining grounds and proving to be an effective vehicle for promoting products. This became a matter of concern for public relations officials and some advertising agencies, probably because they feared that budgets for regular advertising on TV and press would plummet, resulting in lesser profit. They argued that such a way of promotion is ineffective, counter-productive and unethical since it invaded the minds of the people without their consent. The other school of thoughts pleaded that it is not the only way that does that, there are many happenings in everyday life that do so, and on which we do not have any control.

In USA, Federal Communications Commission took up the matter, held several hearings and declared that subliminal advertising is contrary to public interest, because it involved ‘intentional deception’.

Terry Lane in CHRON journal reported, ‘While the US Congress has never passed a law restricting subliminal advertising, government agencies have said that the practice is unfair and could result in enforcements, especially for broadcast stations.’

Since then this form of advertising gradually decreased. It may still be in existence, but countries like Australia, U.K. and Canada have banned it. Other forms of subliminal advertising, like product-placement and hidden messages through logos are very much in practice throughout the world.

Product placement

A highly popular technique is product placement. Here again you need a movie producer or a TV show producer. Subject to his consent and agreed payment, a can or a box of food products such as cereal, jam, jelly, butter or a soft drink is strategically placed on a dining table – or any other place – at a home. When the scene of a family dinner is shot, the product is placed on the table in such a manner that it is quite visible. It is flashed for only a few seconds, and the message is delivered.

Products or services are also promoted when a character drives a car and it passes through a street where there is a billboard or a store front where it is displayed. The camera briefly focuses on it while the car is passing by.

An unethical and detrimental trend is now prevalent in our movies and TV dramas and shows. The hero or another important character is shown smoking a cigarette or a cigar leisurely and enjoying the puffs, while at the bottom of the screen you read a sign ‘smoking is injurious to health’. This is a subliminal advertising for tobacco smoking, and one is sure that some tobacco companies must be paying the producers or channels to promote this habit among viewers, especially youngsters. The tobacco companies have to rely on such a means for advertising, because they are not allowed to advertise directly through electronic or print media or through billboards. Authorities should take note of this and take proper action to stop such a practice.

Meaning of logos

Logo is an intelligent way of subliminal advertising. Let us look at some logos:

• amazon.com. Did you find a hidden message? Observe carefully. There is a curved line connecting a and z, meaning that everything from A to Z is available on this online store.
• Logo of FedEx shows an arrow in white space, an indication of the company’s speed and ability to deliver.
• In the current TOSTITOS logo, can you see two friends sharing chips and salsa?
• In the SONY VAIO logo, the design of the word Vaio shows the symbol of analogue and digital that defines the two worlds in which the brand works.

***

Receive Love’s letters and let go of the pigeons
And your heart will fly higher with Love.
Wherever you look,
You will see the Face of the Beloved
For He is with you wherever you are
And is never absent!
You will always live in love with the Truly Real (al-Haqq)!
And you will never lose Love when the pigeons fly away!
O Soul, do not then lose sight of the Beloved

***

Everything reminds the lover of his Beloved
And for that he loves everything
There is no loss in that Love
There is always a new letter;
For the Beloved is swift in sending
And is always Creative!
Thus, the lover cannot think but in the Beloved
His actions are to please the Beloved
He worries to displease the Beloved
He cannot eat or drink but with the Beloved
Every chanting reminds Him of the Beloved
He sleeps with his lips praising the Beloved
And wakes with his lips glorifying the Beloved

***

He calls the Beloved
And attentively awaits the answer
And the Beloved keeps writing
For even if all the trees were pens
And all oceans were ink
They would cease
but the words of the Beloved will forever continue

***

The amazing reality of Love
Is that no matter how the lover is brought near to the Beloved
He wishes to draw even nearer
For the Beloved’s expressions are eternal
So, O soul: Read!

The man had only fallen unconscious, but his family thought he had had a heart attack and brought him to emergency. The initial diagnosis was that his artery was almost clogged up due to cholesterol, and the doctor on duty decided to follow a clean-up procedure. This would be my seventh time in a similar operation, so I was not really nervous. But in the eyes of the patient’s family, I saw panic. Their eyes were screaming for help, and watching them made my eyes almost deaf when I finally managed to throw myself into the surgery room. Oh my comfort zone: staff only.

As the operation started, the serpentine cord that carried the visualization instrument gradually made its way towards the patient’s heart. The walls of the arteries were covered with black remains, fatty tissues were hanging down here and there, and minor clogs were built up at sharp turns. I remembered my dad, who was a plumber. Many times, he was called into the “staff only” rooms for clogged pipes. In contrast to my love for them, the “staff only” rooms were his nightmare. “Poor dad,” I thought, pitying him, even if it was thirty years later.

“Go on,” came an unknown voice, waking me up from my childhood memories. “Where,” I asked in my mind. Then I realized that the camera was showing inside the heart. Looking from within, it only made sense that the man fell unconscious. How could such a heart support the demands of a body?

“He probably hasn’t had a refreshing breath for a long time, and certainly wasn’t able to run with his grandchildren,” I murmured.

“He never did that anyway, so that he should suffer from not doing it now!” answered the unknown voice.

“This is not the time to critique. He is in our hands waiting for help,” I replied.

“Well, do what you can. Even if you can fix the entrance, you won’t be able to fix me. By the way, would you like a drink?”

Wasn’t that a kind heart? Learning who my host was, I rejoiced despite the stress. With the heavy illumination in the surgery room, I was in fact terribly hot at that moment – as if helping my mom while cooking in the kitchen. “Yes, please, a cold drink would quench my heat,” I accepted.

“I am sorry, but I only serve hot drinks here. Cold drinks are served in dead bodies,” teased the heart. “Here is your energy drink.”

“WHAATTT?” I spat all that was in my mouth, and threw the cup towards the heart. The same instant, I received the words of disdain: “Did you just make a heart attack?”

“You are, sir, sucking the man’s blood,” I replied in anguish.

“That is what’s available in here,” answered the heart teasingly. “I have production wells extending throughout his body, and I drink this warm energy drink constantly. Without it, I cannot live. If I cannot live, he cannot live. So it is a win-win situation, you know what I mean?”

“Wait a minute, aren’t you the embodiment of love and compassion? Aren’t you supposed to give without a return?”

“That is true, indeed so. But there is another condition on the same agreement, which says that I have all the rights to defend myself if my carrier denies my rights of privacy.”

A heart defending its privacy from its carrier! I was as bewildered and as silenced as a fetus going through birth. The heart took my confused pause as a request for explanation.

“My carrier developed a habit of welcoming thieves as if guests into me, and they kept robbing me,” the heart cried, collapsing. “After a while, I decided to separate myself from him, even if that meant the end of my life. The first thing to do for winning my independence was not to use his blood. So, I started narrowing the artery that was feeding me. After all, I was doing something I was familiar with: giving without taking. That rendered me weaker; but he became weaker, too. With his health gone, no thieves were interested in him anymore. And I was safe from both my carrier and the thieves.”

Strained between anger and affection, my breaths became deeper and stronger. For relief, I turned my head around. Then suddenly, I started shaking from what I happened to see. “What is this door,” I managed to ask at last.

“Don’t you see the sign? It is a room for staff only.”

“Staff only!” I smiled as if I had found water in the desert. But after realizing that I wouldn’t be able to go in there, I went through a storm of sentiments: outcast, unable, sad.

“You feel distanced, right?” asked the heart, to which I nodded.

“That sign is there so that the grown-ups don’t enter. If you were a child, you would not be able to read it, and would directly rush in without asking.”

“Why children only?” I inquired.

“If you can go through this door in your heart, you can get out into the heart of another person. And if you are a grown-up at that moment, you are going to be treated like a thief in that heart. But if you are a child, you are going to be welcomed as a guest.”

I listened to the heart, waited in front of the door. I thought about the people in my life, especially those with whom I wanted to be closer. This door could be the key. I raised my hand, held the door knob. But then I thought about what I was going to face on the other side. Was I entering as a child? Or was I an ambitious adult who was going to be treated as a thief? It was also possible that my grown-up state could trigger the heart on the other side to react to its carrier just like this one; and that would mean trouble for one of my loved ones…

I certainly was not staff… I stepped back from that door for staff-only, as if waking from a pleasurable dream that I did not want to leave. Then, the heart gently told me: “Go upstairs to the kitchen, now; you are expected to open a clogged pipe.”

“O you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, so that you may deserve God’s protection and attain piety.”¹

Fasting is an ancient practice whose purpose and benefit span across the three Abrahamic faiths. It is mentioned in the Bible, Qur’an, and the Hindu scriptures. Buddhism requires the ascetic lifestyle of its monks, which includes fasting. It was practiced by many of the ancient communities, including Native Americans and Africans. Certain milestone events in those communities, such as weddings, reaching puberty, and mourning, are accompanied by fasting. Fasting for health reasons was practiced for thousands of years, and has well-known benefits.

Apart from religious and medical fasting, people also fast for political reasons, to raise awareness regarding a certain issue. This article will focus on fasting as a religious practice in the Abrahamic Faiths —Judaism, Christianity, and Islam—and will synthesize the insights from three traditions regarding the benefits and purposes of fasting.

Fasting is broadly defined as partial or total abstinence from food and drink for a certain period of time. The amount of time and the types of food or drink fasted from differs according to tradition. Certain types of fasting exclude specific acts as well, such as wearing certain garments, shaving, or sexual intimacy.

This article, organized into three main sections, explores the concept, textual reference and benefits of fasting as pointed out by the scholars in each of the three Abrahamic religions.

Judaism

In Jewish tradition, fasting is total abstinence from food and drink. There are two major fasting days on the Jewish calendar, Yom Kippur and Tisha B’Av, but conservative Jews fast up to six days per year. Only Yom Kippur is biblically ordained, while the others are rabbinically ordained. Fasting on a Sabbath is prohibited unless it is Yom Kippur, in which case it is observed. Sexual relations are also prohibited on the two major fasting days.

Yom Kippur, or the Day of Atonement, is the most important of the Jewish Holidays. It is the tenth and final day of the Ten Days of Repentance, starting with Rosh Hashanah. Every man and woman who has of age (above the age of bar/bat mitzvah) and whose health permits fasting, should fast on this day. The fasting lasts 25 hours, from the sunset of one day to the nightfall of the other. In addition to total abstinence from food and drink, prohibited activities on this day include those prohibited on an ordinary Sabbath, such as striking fire and using tools. Additionally, leather shoes are not worn on this day, and women and men wear white garments as a reminder of a burial shroud and the Day of Judgment. The mood is solemn, humble, and repentant, but also happy with the knowledge that repentance brings redemption. The day is spent at Synagogue services, and holds five prayers, compared to three on regular days and four on Sabbath.

Tisha B’Av is the ninth day of the month Av in the Hebrew calendar, and falls on a July or August on the Gregorian calendar. It marks the end of a three-week mourning period and commemorates the destruction of the First and Second Temples in Jerusalem. Similar to Yom Kippur, the fast lasts 25 hours. Some Jews also observe additional prohibitions on certain daily activities. The Sabbath observance has precedence over this fast, however, and observance is delayed to a Sunday if it falls on Sabbath. The mood is melancholic. In addition to those two major fasting days, there is minor fasting days when fasting is observed from dawn to sunset. The four minor fasting days are the Fast of Gedaliah, the Fast of the 10th of Tevet, the Fast of the 17th of Tammuz, and the Fast of Esther. There are also other days of fasting which are not universally observed. In addition to fasts tied to certain dates, there are also fasts tied to certain occasions, such as fasting of the bride and groom before their wedding ceremony, fasting of a firstborn, fasts of repentance of certain acts, or fasts to avoid an impending calamity. It should be noted that unlike some other traditions, the fasts in Judaism, specifically those that commemorate and mourn important events, are not ended with feasts.

Three purposes of fasting are commonly quoted by Jewish scholars. First is the atonement of previous wrongdoings:

Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. (Joel, 2:12-13)

While fasting itself does not provide redemption, it makes oneself more conducive to feel regret for past errors. The “affliction of souls” in Leviticus, 23:27, 29, 32; Numbers, 29:7 is also interpreted in this context. The term translated as “affliction of souls” also has the meaning “to busy one’s self with” for fasting is an opportunity to busy one’s self with spiritual matters by accompanying the fast with reading the holy text and engaging in prayers. Focusing more on spiritual, rather then corporeal aspects of life, is also pointed out in the Midrash—that fasting can elevate a soul to the exalted level of the Mal’achay HaSharait—ministering angels. Also, as past errors bring about catastrophes, sincere repentance is a way, probably the only way, to avert pending catastrophes:

Jonah obeyed the word of the LORD and went to Nineveh. Now Nineveh was a very important city—a visit required three days. On the first day, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast, and all of them, from the greatest to the least, put on sackcloth. (Jonah 3:3-5)

The second purpose of fasting is mourning, at individual and collective levels. The following verse is an example of individual mourning:

When the people of Jabesh Gilead heard of what the Philistines had done to Saul, all their valiant men journeyed through the night to Beth Shan. They took down the bodies of Saul and his sons from the wall of Beth Shan and went to Jabesh, where they burned them.3 Then they took their bones and buried them under a tamarisk tree at Jabesh, and they fasted seven days. (I Samuel 31:11-14)

Fasting and mourning has an implied connection, just like when a loved one dies, we do not feel like eating, food becomes insignificant to us. Also, we repent for the mistakes we did to that person, and seek forgiveness.

Collective mourning for catastrophes that befell earlier communities is also an important dimension of fasting, such as the events mentioned in the following verses:

On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, Nebuzaradan commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Every important building he burned down. (Jeremiah 52:12-13)

Mourning results in awareness in what is lost, and in rejoice when the loss is regained. It also creates a spiritual unity with earlier generations, and a renewed commitment to common goals.

The third purpose is one of gratitude. By abstinence from basic needs, one realizes his/her dependence on God, and appreciates all the sustenance provided by God to His creation.

Christianity

Fasting has different meanings in different Christian denominations. It is mostly a partial fast, so practice widely differs.

Roman Catholics define fasting as the reduction in food intake for one full meal and two small meals (morning and evening). Solid food intake between meals is not permitted. Abstinence is defined as avoiding meat for a particular day, and partial abstinence is consuming meat only once during a day. The regulations of fasting evolved several times according to the decrees of Vatican. According to today’s regulations, there are two obligatory fasting days for Roman Catholics: Ash Wednesday and Good Friday. The Fridays of Lent are days of abstinence. Voluntary fasting is encouraged and practiced. In addition to these, Roman Catholics also observe Eucharistic fasting, i.e. avoiding all food and drink except water for, according to current regulations, the duration of an hour before receiving the Holy Communion during the Mass. Some Catholics still live by the older regulations, which prescribed the start of fasting as the midnight of the previous day.

The Anglican Church follows a similar definition of fasting, but there is no distinction between fasting and abstinence, and regulations are less-specific. The Book of Common Prayer lists four periods as fasting days, which includes forty days of Lent and all the Fridays in the Year, except Christmas Day. There is no universal Anglican rule on fasting, so the provinces are free to choose what fasting days to recommend. Usually, fasting of Lent and Fridays are observed. The measures of abstinence are left to the individuals.

In eastern Orthodox and Greek Catholicism, fasting is an important discipline to protect oneself from gluttony, indulgence and over-consumption of food, drink, or intoxicants to the point of waste. Fasting is accompanied by almsgiving and prayers, and fasting without such acts is considered worthless. There are four main seasons of fasting, including Lent, but fasting continues throughout the year, on Wednesdays and Fridays. Fasting individuals cannot consume meat, dairy products, oil and alcoholic beverages, although the precise definition of these categories differs in practice. Eucharistic fasting is observed from midnight of the previous day to Holy Communion. There are also periods during which fasting is prohibited.

While early Protestants frowned upon fasting as an external practice, currently fasting is widely acknowledged and encouraged as an important spiritual experience among Protestant churches. For example, Lutherans encourage fasting during Lent, while United Methodists fast from sundown-to-sundown on Mondays to Tuesdays and Thursdays to Fridays.

The Church of Jesus Christ of Latter-Day Saints defines fasting as total abstinence from food and drink, including water. The first Sundays of each month is called Fast Sunday, during which members fast for two consecutive meals and donate the money saved as a result of fasting. The purpose of fasting in this tradition is achieving mastery of spirit over body. The members who want to solicit special help, including for earthly benefits, or those who want to become closer to God, are encouraged to fast. Jesus warned his followers against fasting only to make others admire them. He suggested practical steps should be taken to fast in private: When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (Matthew 6:16-18) In this context, the overarching goal of fasting is bringing the individual closer to the Divine.

According to the Old Testament, Moses fasted for forty days and forty nights while he was on Mount Sinai with God. (Exodus 34:28) and the New Testament states that Jesus fasted for forty days and forty nights while in the desert, prior to the three temptations (Matthew 4:2, Luke 4:2). Hence, spiritual preparation is an important dimension of fasting. David practiced fasting for humbling his soul (Psalm 35:13). Abstaining from food helps one realize his/her inherent helplessness, and to understand one’s place vis-à-vis the Divine. This motivation can clearly be seen, for example, in Isaiah 58:3-13, where Prophet Isaiah admonishes the believers and calls to the real meaning of fasting.

Understanding the situation of the poor and the needy is also an important motivation for fasting. In fact, in most churches, fasting is mentioned had-in-hand with prayer and almsgiving. Fasting is the door to show mercy, and showing mercy to others is a petition to receive mercy from God.

Islam

In Islam, fasting is defined as total abstinence from food and drink, including water. Fasting also precludes sexual intimacy between spouses. Fasting individuals are also expected to abide by the highest moral values, i.e. no lying, no backbiting, no fighting or disputing, and not breaking the hearts of others.

Fasting during the month of Ramadan is one of the five pillars (i.e. core practices) of Islam. It continues from dawn to sunset for 29 to 30 consecutive days (a full Lunar month), and is mandatory for every Muslim man and woman above the age of puberty. The sick, elderly, pregnant and suckling women have permission not to fast, and can make up for it later by fasting equal number of days, or giving charity to those in need, especially if fasting poses a health risk. Menstruating women cannot fast, and make up for it in a similar fashion. The ritual of fasting is defined in a precise manner in the Holy Qur’an, so there is virtually no difference as to what it means and how it is practiced among Muslim communities.

In addition to Ramadan fasting, devout Muslims also fast on Monday and Thursdays, as well as 13th, 14th and 15th of each lunar month. Other voluntary fasting days include the day of Ashura (tenth day of Muharram), day of Arafat (ninth day of Dhu al-hijja), and six days of Shawwal.

The Qur’an states that fasting was prescribed by God upon the earlier faith communities, and proclaims the main purpose of fasting as achieving taqwa. While taqwa can be translated as righteousness or God-consciousness, it holds other meanings as well.

The first and foremost purpose of fasting is to follow God’s command of fasting. All benefits to be acquired by fasting, such as improving the health and understanding the helplessness of the poor people, cannot be the intention of the believer while fasting. Those are but ways to understand the Divine wisdom behind the command of fasting.

Many Islamic scholars have written on the subject of fasting. Said Nursi is one of these scholars who outline the many purposes of fasting in the 29th chapter of his book The Letters.

He first states that parallel to Christian and Jewish traditions, a major goal of fasting is to appreciate the bounties given by the Divine, which go unnoticed if not for fasting. Therefore, fasting creates an atmosphere for a sincere thanksgiving:

Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich.

A second purpose, more in line with Christian tradition, is to understand the situation of the poor through hunger and thirst, thus create compassion and facilitate giving of charity:

… God invites the rich to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must show care for such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

A third purpose is taming and humbling of the soul and protection against gluttony:

The carnal self desires—and considers itself—to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

Indeed, Prophet Muhammad, peace and blessings be upon him, hints that fasting from food helps curb inclinations to sins, such as lust:

Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast. (Bukhari)

Other purposes pointed out by Islamic scholars include perfecting moral behavior, focusing on spiritual needs and sacred text (rather then corporeal needs), creating bonds in the community through fasting and feasting together, and expiation for certain sins. The latter, related to atonement in Judaism, is directly mentioned in the Qur’an as the expiation of sins such as the accidental killing of a fellow human being and breaking of oaths to God:

God does not take you to task for a slip (or blunder of speech) in your oaths, but He takes you to task for what you have concluded by solemn, deliberate oaths. The expiation (for breaking such oaths) is to feed ten destitute persons (or one person for ten days) with the average of the food you serve to your families, or to clothe them, or to set free a slave. If anyone does not find (the means to do that), let him fast for three days.” (Al-Maedah, 5:89)

Conclusion

The three Abrahamic faiths, Judaism, Christianity and Islam, share a common ground in terms of faith and practices. Similar to prayer, fasting is common in three religions as well. After exploring the similarities and differences of fasting across the three faiths, it is evident that gratitude and thanksgiving are common purposes and benefits of fasting. While fasting to mourn is more specific to Judaism, fasting for atonement is more pronounced in Christianity and Judaism. Furthermore, fasting to facilitate charity, to gain mastery of soul, to achieve humility, and protection from gluttony is more of a common goal between Islam and Christianity. Finally, using free time to focus on studying the sacred text and prayer is emphasized more in Judaism and Islam. While the emphasis placed on each purpose in this article is admittedly subjective, the great benefit of fasting spans across the three Abrahamic faiths irrespective of the length and time of the particular fast, and traces of all benefits and purposes can be found in all three religions.

Note

• Qur’an 2:183

References

• Berghuis, Kent D. 2007. Christian Fasting – A Theological Approach, Biblical Studies Press.
• Corn, Kevin (ed.) 2006. Fasting and Feasting in Three Traditions: Judaism, Christianity, Islam, Interfaith Conversations Booklet #1, University of Indianapolis
• Online at: http://eip.uindy.edu/crossings/publications/Interfaith%20Conversations-1.pdf
• Encyclopedia.com, Fasting: http://www.encyclopedia.com/topic/fasting.aspx
• Lynne Baab. 2007. Fasting Spiritual Freedom Beyond Our Appetites, InterVarsity Press, Downers Grove, IL
• Maloney, A George, 1974, Return to Fasting, online at: http://openlibrary.org/b/OL18254420M/return_to_fasting
• Nursi, Said. 2010. Ramadan, Frugality, Thanksgiving, NJ: Tughra Books.
• Ryan, Thomas, 2005, The Sacred Art of Fasting: preparing to practice, SkyLight Paths Publishing, Woodstock, VT.
• The Bible, King James Version. Online at http://www.biblegateway.com/ .
• Translation of Sahih Bukhari (M. Muhsin Khan). Online at: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/
• Translation of Holy Quran (Translation by Ali Unal)
• http://al-quran.info/default.aspx#&&trans=en-ali_unal
• Wikipedia, Online Encyclopedia : Fasting: http://en.wikipedia.org/wiki/Fasting

Discipline means the directions and prohibitions, as well as the rational, ethical and spiritual training one must abide by. It is the “spirit of order” one must obtain to become a balanced person. A disciplined person is thus one who lives within the parameters of certain rules and principles and one who is sensitive to order and regulations. As a matter of fact, the life of a believer should always be in harmony. They should always know what to do and when they should do it, what activities they should engage in beforehand and they should act accordingly. Apart from organizing a program and creating a time frame in which to perform certain activities, they should not think: “I wonder what I should do now?” They should determine their duties and responsibilities towards their Creator, to other people and to themselves, being aware all the time of when they should perform these acts in an organized predetermined manner, and always displaying exemplary order and structure. In fact, prescribed prayers provide us with a timetable to organize our time. Believers map out their time frame saying, “after the noon prayer (zuhr) . . . before the evening prayer (maghrib),” thus ensuring that they do not waste one moment of time.

Those who know the value of time and realize that their life is a blessing which should be utilized properly ensure that all aspects of their lives, from sleeping to waking, from eating to drinking, are under control. They do not neglect matters or procrastinate. They are well aware of the fact that both people and organizations are the most productive when they are organized well. Therefore, Ramadan is a response to the carnal desires for eating, drinking, sleeping, etc, and in this way it instills discipline into our lives, ensuring that these needs are met according to our basic requirements and within the parameters of gratitude. Through seeking refuge in the spiritual atmosphere of the heart and soul against one’s carnal desires and through strengthening the will by setting into motion the conscience, Ramadan teaches us that we must maintain this discipline.

Ramadan ensures that the desire to eat and drink, which can be a true weak spot for some, is constrained and under control. It teaches us discipline in eating. Of course, we need to eat and drink to live, however, not only is it unhealthy for the body to eat and drink without taking into account basic principles of nutrition; it is also a catastrophe if the stomach is allowed to dominate the heart and soul, causing a person to plummet into the pits of material and carnal desires. Indeed, to eat in an unregulated manner in which the stomach is always full is not only harmful to the body, it is also an act not condoned by God. The fasting that is carried out during Ramadan serves to limit the times for the intake of food, thus avoiding an overloading of the stomach, as well as avoiding those things that are harmful to both the body and soul; in addition one is able to ensure that one always stays within the parameters of what is permitted. People who undergo the Ramadan gain a disciplined spirit.

Ramadan brings to each person who is able to benefit from it the status of a loyal servant. Each believer who fasts and who is able to discover the hidden meaning will not only be awarded with God’s blessing, but will also be loyal and virtuous in their dealings with their community. It will not be enough for them just to worship at certain times, but they will walk towards the horizon of integrity by making use of their whole day with this consciousness, living as if in worship each moment. When they are able to free themselves from worldly and material inclinations, the objective of becoming a symbol of truth and devotion to God will appear before them. With the purpose of achieving this aim, they, in the words of Bediuzzaman Said Nursi, will start to think for the sake of God, speak for the sake of God, love for the sake of God, aiming to always be surrounded by God’s approval; each day this intention brings them closer to success, and one day they become a person of loyaltyand devotion.

In fact, fasting is the best indication of loyalty as it is a concurrence between the Creator and created. The servant shows that they are able to give up certain things during certain times and they show their devotion through such restrain. In return, God declares that He will give the reward for such a display of loyalty. A person who is loyal to God in time is elevated to the status of “a monument of loyalty” in their personal and social life. With these feelings, they care for their family and relatives (sila-i rahim); they reach out to all in need; they never forgo charity (zakat); their thirst for giving alms is never insatiable (sadaqa). For Muslims, one of the important aspects of the relationship with the Creator is reading the Qur’an and praying to God, seeking refuge in Him at all times. It is unfortunate that often it is only during Ramadan that the Qur’an is liberated from the carved chests and embroidered silk cases, becoming a sweet syrup for the tongue and heart. This holy month puts the flavor of the Qur’an into the mouth and instills in people the discipline of the daily religious tasks. Those whose lives with all dimensions become regulated in Ramadan-eating, sleeping, praying, etc.- should ensure that they are able to protect and continue the worship and religious obligations that they fulfilled for the entire month in an orderly fashion after Ramadan has finished. For example, those believers who interrupt their sleep during the month to benefit from the blessings of predawn meal (sahur) and who have a reunion with their prayer mat should consider these thirty nights as a stepping stone that enables them to see each night of the year as a night of reunion, and enlighten their nights with a few cycles of prayer (tahajjud).

Disciplined people predetermine how they shall live and act; they carve a path for themselves with certain principles and proceed carefully. Islam has already determined the color, shape and design of our actions. For example, belief in God and His Prophet is the most important principle. This principle acts as a corner Stone in shaping our behavioral traits. We are responsible to advocate for God and the Prophet, who is a guide to all humanity. It is our duty to teach our religion. Accordingly, we try to conquer hearts and we try to represent Islam, which means being good to others, through our own actions that reflect this goodness. We mingle with others who have been adorned with the actions that are shaped by our religion and introduce them to our values. Apart from actions that have been religiously forbidden, we use all means necessary to explain to others the ideals to which we have devoted ourselves, trying to eliminate all the obstacles that stand between them and the truths of faith. At the same time, we distinguish between being a disciplined person and being bound by regulations that lead to inflexibility; we take into account the circumstances which we find ourselves in at the same time as safeguarding our cultural realities and enlightening those around us in an appropriate manner. If we aim to be bestowed with the good pleasure of God and we have devoted ourselves to communicate Him to humanity, then regardless of conditions in which we find ourselves in, we will be far from inactivity, we will not fall weak, and we will not avoid our responsibility. “Let the spring come, the flowers blossom, the nightingales sing, and then I will also sing” is not a thought that would enter the mind of a disciplined person. They will sing in the winter and in the summer and serenade the roses in the spring and autumn. They find a tune for each season and time and never refrain from chanting these truths. Of course, this supremacy of a heart and spirit that has been disciplined in this way-unless there is benevolence endowed by God-cannot be achieved at once. To reach such a horizon requires a long time and serious commitment. But it is enough to say that Ramadan is a beginning and that it is a fruitful time to sow these virtues so that they may be reaped later.

Actually, for those who believe, a person’s life is Ramadan, adolescence is when the fasting begins, and death is the breaking of the fast. One month of Ramadan is like a rehearsal for a fast that will last a life time. Those who know how to continue to enjoy the virtues gained in this month are aware that the remuneration of staying thirsty and hungry in this world will come to them when they break the fast with God’s words “My servants, I used to see you off color, with your eyes and cheeks sunken and you used to endure this for Me. Eat and drink to your hearts’ content for all that you sent ahead in advance in days past.”¹

Note

1. Haqqah 69:24.

I started early, as I was offered wine with family dinners, and I watched my parents consume three to five drinks of alcohol every week day-more on weekends. A large bottle of alcohol lasted two or three days in my home-less if friends dropped by. In fact, the Canadian national average age for trying alcohol is 12 years of age, and about 73% of Canadians over age 12 drink alcohol. Only 3-4% are visibly dependent; the rest are “normal” people-going to jobs and coming home to their families. However, they just can’t function for any length of time without alcohol. They “miss” a drink if they don’t have it-and they make every effort to plan weekly routines around it. They talk about brands, plan visits to bars, clubs, and parties, and may even make their own. They don’t feel “right” until they’ve had a drink-and if they can’t get any, they become depressed or aggressive. Over the months and years, they tend to use it like prayer to meditate on the best and worse moments of their lives.

My family was very typical of Canadian families. On average, Canadians consume 7.6 liters of alcohol per person per year. The industry itself reports sales in 2001 of over 14.5 billion cases (12 X 750 ml bottles). Every single one-every one-of my relations drinks alcohol, and I sadly have several close relatives who have crashed cars, lost their jobs or families, or embarrassed themselves in public-all under the influence of alcohol. Did you know that in a typical year in Canada, more than 6,500 people die in alcohol-related accidents, and more than 81,000 people are hospitalized? Among all injured drivers in Canada, over 77% have alcohol in their bloodstream.

What is the big attraction anyhow? Alcohol doesn’t taste as good as people say it does. It’s often too spicy, sweet, dry, or bitter-depending on what kind of alcohol-and it can burn your throat when it goes down. Most people actually “mix” it with soft drinks or juice to hide the taste. It makes you gain weight through useless calories and lethargy. Drink a lot and you will vomit, sometimes for two or three days. Drink even more, and you may go blind or die. And once you start, it’s hard to stop. People who drink know all of these things, but still they drink. My Muslim friends often ask me, “Why do people drink if they know that there are all these dangers and problems with it?” This question bothered me enough in the past to make me stop drinking for years at a time. My family’s response was no big surprise-they accused me then, like now, of “not being very much fun.” This concept of “fun,” in fact, is at the very heart of the issue.

First, “fun” is what you do to “let go” of “the stresses of the week.” For drinkers of any caliber, life is divided into work days and non-work days. On work days, drinking must be limited-drink too much and your breath and skin smell tart in the morning, detectable to any other drinker, such as an employer. But on weekends, drinking is unlimited. This leads to the birth of a national phenomenon-the race to weekends. People will talk about the coming weekend beginning on Wednesdays. Then, on Mondays and Tuesdays, they talk about the previous weekend. And so, the life of the average Canadian quickly becomes a monotony of alternating days, five plus two, five plus two. The only concept of “future” and “hope” is the hope for what will happen during future weekends. The main bond between members becomes the alcohol itself, as discussions of which beer is better, which bar is better, and which party was the best fill lives quickly and easily and the weeks pass by. Horrible jobs with little meaning are tolerated because “it’s almost Friday,” and it isn’t important anymore to think about how time in this life should really be spent. Any occasion is cause for an alcohol-driven celebration, and many capable people who have the potential to really benefit this world are “dulled” into submission by the monotony of this pointless social and economic cycle.

Second, fun is what happens when you “don’t take life too seriously.” I personally can’t count the number of times I have been told to just “relax.” It seems that not taking life seriously is a fervent goal of the majority of people. They believe that life is meant for pleasure; some will actually tell you that “God gave them the gift of this life strictly for their enjoyment.” In fact, if you begin to think too deeply about the meaning of life, you quickly become a social outcast in this culture. Dare to suggest that someone should slow down their drinking and you will find yourself socially adrift. You may think that’s alright-after all, who needs friends who drink alcohol all the time? However, the reality is that you will have almost an impossible time finding friends who don’t drink alcohol in this culture. Only 12% of all Canadians over age 12 report that they abstain from alcohol, and many of these are from among the younger and older generations. As an adult, you will have to content yourself with being alone, and without a strong faith it is almost impossible to bear the loneliness. Sadly, eventually, one submits to the culture instead of God.

Third, “fun” means acting without due care of the consequences. Every week, all over this country, people apologize to loved ones for inexcusable behaviors they committed when they were drunk-fornication, domestic violence, gambling and financial recklessness, dangerous driving, immoral business practices-and so on. It’s a “perfect excuse” because other drinkers understand, so you are likely to be forgiven. Ultimately, acting carefully becomes quite unimportant. More than 60% of Canadians report problems from their own or someone else’s drinking, and alcohol abuse costs Canada over 2.7% of its gross domestic product annually. That’s over 18.5 billion dollars a year-money that certainly could be better spent. Beyond the inexcusable acts committed under the influence of alcohol, there are the unforgettable ones-telling loved ones hurtful things, divulging long-held family secrets, becoming sexually explicit, acting in embarrassing way with employers, and so on. The reason is that alcohol brings a sense of slowness and confusion-a lot like what you feel just as you wake up in the morning and are still half dreaming. Typically, problem behaviors happen often over a lifetime until life feels “out of control” so that it becomes easier to continue drinking to “numb” the spiritual pain. And so, many give up the power of their will, given to them by God, and begin to believe in what is sometimes called “the Gospel of now”; having no faith in the hereafter and little faith in their ability to control and change their lives for the better, they live only for today.

As believers, we hold the biggest truth of all-belief in the afterlife. Without it, time, pleasure, and reward are measured completely differently. If time is defined only by what is on the calendar this week, why should I care about my spiritual condition at the time of my death? If community is counted only as whoever will accept me in this life, why do I need to care if my life is acceptable to my Maker? If now is all that matters, what is the point of improving myself? Clearly, alcohol creates a powerful distortion-subtle yet persistent throughout the user’s life-that the meaning of life is negotiated here and now on this earth alone. Alcohol users suffer what researchers call “reward deficiency syndrome” –they want instant gratification at all times. So how can they be expected to believe in-or even understand-the afterlife? Thus, alcohol robs users of the belief which is the key to understanding the purpose of our lives. And in shielding believers from alcohol, God protects our faith.

Many times I have walked away from a party by myself on a cold night, disgusted with people’s behavior there, feeling pity for them, staring up at the night sky, feeling completely alone. Thanks to God for the angels that kept me safe through a difficult, dangerous life. Truthfully, I wish I had known then that somewhere throughout the world, in thousands of vibrant communities, over a billion people abstained from alcohol deliberately. Muslims have a duty to tell everyone that they don’t drink because of their faith. Someone, somewhere, some day will hear the message as the voice of his own soul, and perhaps change for the better. We all come from God at the start. God willing, we will all be with Him in the end.

Water, an indispensable part of our lives, forms 70% of the world, 65-70% of the human body, 85% of our brain, 20% of our bones, and 5-10% of dry seeds. Nearly 40 kgs of a person weighing 65 kgs is water. Moreover, the molecular structure of water is unique, for it differs from other liquids. If we study its structure, we conclude that it is flammable or supportive of fire. In a water molecule, a a flammable gas (H+) and a gas supportive of fire (O-) are found together. Within the cradle of water, these “children of fire,” have apparently “forgotten” how to burn and be burned, and so they became a source of “coolness and safety” (Qur’an 21:69).

Scientists tell us that all objects falling from a certain height accelerate toward the ground. However, a raindrop is an exception. If water acted in accordance with this principle, it would pierce everything it touched, just like a bullet. However, raindrops descend at a constant speed, as if they had parachutes. They touch the wing of a butterfly with great delicacy and land on a violet’s petal without harming it. In other words, rain becomes a Divine Mercy.

Let’s take a brief look at water, considering its benefits to our body and the amount we should drink.

The functions of water in our body

We cannot even count all of the benefits of water to the human body. The following are only some of its foremost functions: It controls bodily heat, helps excrete toxic substances via perspiration and urination, carries the substances in our blood, regulates the blood’s acid-base balance, enables cells to absorb food by dissolving it (water is the best solvent), makes germination possible through humidity, and regulates the concentration inside the cell in order to maintain substance exchange.

How much water should we drink?

On average, people lose 2.5 liters, 10 glasses of water a day through perspiration, respiration, urination, and defecation. We lose it even when we breathe. All of this lost water has to be replaced, especially in the case of infants, who should never be deprived of water, and the elderly.

We do not meet all of our needs with water. We satisfy our need with other drinks and food as well, and yet water is the best substance with which to quench one’s thirst. No drink can substitute it. For one to be healthy and the kidneys and lungs to function normally, one should drink at least 8 glasses of water a day. As drinks with caffeine and alcohol increase urination and water loss, we should not choose them instead of water when we are thirsty.

Are there any exceptions? Of course there are… For example, if you have kidney stones, drinking 10 or more glasses a day is recommended. When the weather is hot, humid, or cold, one’s need for water increases, just as when we are at a high altitude or engage in physical exercise. Plenty of water must be consumed in such circumstances.

What sort of water should we drink?

According to Ibrahim Hakki of Erzurum, river water is healthier than well water. In fact it is the best type of water, especially if the river runs through a clean and uncontaminated environment, and down from a spring located above it. Abundant water that runs forcefully is the best type of water. But finding clean rivers is becoming increasingly harder, due to widespread pollution. Artesian well water has a high pH degree owing to its stagnancy. Underground water has a high pH degree in general, and water in caves and wells has an even higher pH degree. On the other hand, spring water is light and delightful to drink.

When should we drink water?

Drinking water two or three hours after a meal is a good, healthy practice. According to some scholars, drinking water during a meal prompts disease. But if you have heartburn, you should drink water during and after the meal, for it increases your appetite. You should not drink water, especially cold water, when you are hungry or sweaty, after having a bath, taking laxatives, or eating fruit, for doing so will make you even thirstier. If you are patient, your thirst will fade away spontaneously. Drinking water while sitting is recommended.

Regulating the amount of water

The hypothalamus, located near the brain, regulates the amount of water in a person’s body. The ADH (vasopressin) hormone secreted by the epiphysis maintains the amount of water in our body. The slightest change in pressure and volume is detected by pressure-sensitive osmotic receptors, which are located in our heart as well, and baro-receptors (pressure-sensitive receptors) located in our veins. These receptors detect any changes in water pressure and volume, and then inform the brain of this unbalance. The ADH hormone, secreted from the back part of the epiphysis causes the kidneys to reabsorb water and thus reduce excretion.

What does drinking large amounts of water indicate?

In general, there is no problem if we drink a lot of water. Excessive thirst and excessive urination may be a sign of diabetes, as well as an indication of diabetes inspidus. Diabetes metillus (common diabetes) is related to the insulin hormone. Diabetes inspidus, however, results from an ADH hormone deficiency, thereby causing an imbalance of water in our body. Therefore, it is a good idea to consult a doctor if we experience excessive thirst or urination. Being thirsty while exercising is not a good sign, for researchers say that we should supply the water that we need before engaging in exercise or hard work. Usually, the body does not need much water for the first hour. But while exercising, one should drink water once every 20 minutes.

Qur’anic verses dealing with water

As the Qur’an mentions everything that is important for humanity and to human life, it contains some verses about water. A few of these are given here:

– He will then loose the heavens upon you in torrents. (71:11)

– And brought down from the rain-clouds abundant water. (78:14)

– Have you not seen that Allah drives the clouds, then brings them together, then piles them into a heap, from which you can see rain coming? He brings mountains of hail from the sky, with which He smites whomever He pleases and diverts it from whomever He pleases. The gleam of its lightning almost blinds the eyes. (24:43)

– Or have you seen the water that you drink? Have you brought it down from the clouds or did We send it down? Had we wished, We would have made it bitter; if only you would give thanks. (56:68-70)

References

– www.mayohealth.org

– Ibrahim Hakki, Marifetname (Bedir Publ.).

– R. Murray, Harper’s Biochemistry.

– Senai Demirci, Dar Kapidan Gecmek.

Obesity is harmful to infants as well as adults. Obesity during infancy may, in later life, cause such diseases as arteriosclerosis and the other ailments which often accompany it. Arteriosclerosis in adults is a factor in high blood pressure or hypertension, and in certain diseases of the heart eyes and kidneys. Obesity can also lead to diabetes.

There is a good deal in classical Islamic sources on the subjects of over-eating and obesity. The Qur’anic verses. Eat and drink but not to excess (7.32), and Do not cast yourselves into destruction by your own hands (2.195), may be mentioned (besides their other meanings) as Divine warnings against transgressing the limits in eating and drinking and doing harm to ourselves because of carelessness. All ibn al-Husayn ibn al-Wafid said. God put all medicine into half of one verse [of the Qur’an] when He said: Eat and drink but not to excess.’ The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

Among other sayings of the Prophet which warn against the dangers of overeating and obesity are:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies.

The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs.

One third of the stomach is for food, one third for drink, and one third for air.¹

The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating:

Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.²

‘Ali, the fourth Caliph, said:

Having suet is a disease. He also said: Fullness causes heart spasms.³

‘Umar, the second Caliph, said: Avoid getting a pot-belly, for it spoils the body, causes diseases, and makes doing the prayer tiring. And avoid all excess, for God hates a learned man who is fat.⁴

Harith ibn Khalada, the physician of the Arabs, was once asked: What is the best medicine? He replied: ‘Necessity- that is, hunger.’ When asked what the disease was, he said:

‘The entry of food upon food.’

lbn Sina, the renowned Muslim physician and philosopher, said: ‘Never have a meal until the one before it has been digested.’ He also advised against excessive salt and fatty meat. His list of food for dieting mostly included vegetables. The prescription is much the same today.

The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

The Prophet declared:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies.
The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs.
One third of the stomach is for food, one third for drink, and one third for air.¹
The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating:
Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.

Contrary to some popular superstitions, fat babies are not healthy babies. On the contrary, over-eating is also harmful for children. Children fed on starchy foods without the necessary amount of vitamin D are susceptible to rickets (rachitism). Ibn Sina advised the same nine centuries ago: ‘Avoid giving babies too much food. Over-nutrition of babies causes their urine to be light-coloured’. The fact that a baby goes on suckling does not always mean that the baby is hungry; sometimes suckling is just a reflex action. Dark-coloured urine in babies indicates undernutrition; while a light colour is symptomatic of overnutrition.

Ibn Sina was of the opinion that over-feeding provokes eclampsia (convulsions) in babies. Anther Muslim physician, Abu Bakr al-Razi, also pointed to this link. He said that some infantile convulsions can abate after proper regular nutrition. lbn Sina and al-Razi may have been referring to the kind of eclampsia caused by rickets emerging as a result of obesity: in the syndromes named after Frohlich and Martin-Albright obesity is accompanied by eclampsia.

Ibn Khaldun, a Muslim sociologist and historian famous for his Muqaddima, also mentioned that over-eating causes many diseases. He said: ‘Know that hunger is better for health than eating too much. Even if we cannot remain hungry, eating less is good. Eating less is better for the development of body and mind.’⁵

Other Muslim physicians such as Haji Pasha and Hafiz Hasan Effendi also wrote that giving babies too much milk was harmful for their health. It is now a well-established fact that feeding babies too much milk causes obesity.

Advice on eating and drinking

There are many sayings of the Prophet Muhammad, upon him be peace and blessing, on medicine. They encompass a great variety of subjects including eating and drinking and the mention of certain kinds of food particularly useful for health. In later centuries Muslim scholars collected these sayings, usually under the title of Tibb al-Nabawi. The collections of lbn Qayyim al-Jawziyya, Jalal al-Din al-Suyuti and Abu Nu’aym are among the most famous.

Jalal al-Din al-Suyuti (d.1505), one of the greatest scholars of the Muslim Middle Ages, recommended eating cold foods in summer and hot ones in winter. Hot food should be preferred with cold, sweet with sour, fat with salt and acid with fat. Variety of foods excites the constitution; it is best to eat with relish and enjoyment. Having the same food several times one after the other and eating hurriedly causes loss of appetite and laziness. Eating a second meal without fully digesting the first is harmful. Al-Suyuti also wrote that one should avoid food and drink that has been left uncovered. The Prophet, upon him be peace and blessing, commanded this: Cover your containers and stop up the mouths of your water bottles.

The Prophet disapproved eating food while it is too hot. He never used to blow on his food or drink, or breathe into a container. He also forbade eating lying down.

Taking a walk after eating a meal or doing the prayer is beneficial, specially for the digestive process. The Prophet said: Digest your food with the Name of God and with doing a prayer. And do not go to sleep immediately after eating as this will make you constipated.

The hands should be washed alter as well as before eating. One whose stomach is over-stuffed with food cannot think clearly or wisely. The less a man eats, the less he drinks; and the less he drinks, the less he sleeps; and the less he sleeps, the better he will be in old age. The body of a man over-filled food will be badly nourished, his self will be in a bad state, and his heart will grow hard. Therefore one should avoid too much food as it poisons the heart and slows down the limbs of the body in fulfilling one’s responsibilities toward God. One should also avoid drinking very cold water, for it is harmful to the respiratory system, specially after a hot meal, or after sweet food, or after a hot bath.

The Prophet, upon him be peace and blessing, forbade drinking water at a single gulp. Anas ibn Malik transmitted the tradition that the Prophet used to drink with three pauses and, at each pause, remove his mouth from the container.

Healthy exercise

Moderate exercise is a most effective means of preserving good health. It warms the organs, helps dissolution of waste products, and makes the body light and active. The best time for exercise which does not over-tire the body or make it red. When sweating begins, exercise should be stopped. The type of exercise which increases sweating is not ‘moderate’ but ‘heavy’.

The body’s organs are strengthened and made more vigorous by regular exercise. The same applies to the inner faculties. One who wishes, for example, to improve his memory will improve it by memorizing. There is a specific exercise proper to every organ.

The Prophet, upon him be peace and blessing, advised a form of exercise which is good for our bodies and our hearts when he said: Travel, for you will grow healthy. He also said: Fasting brings health.

Sleep

According to al-Suyuti, the best time to go to sleep is after food has been digested. Over-sleeping is bad for the health; and sleeping face down is forbidden. Sleeping during the hour following sunrise and before sunset is bad for one: it may lead to ailments and indolence. However, a short sleep in the middle of the day is useful for the health and helps one to rise for prayer during the night.

The Prophet, upon him be peace and blessing, used to sleep on his side, facing the qibla (the Ka’ba in Makka). And it is better o go to sleep in a state of wudu.

References

1. The narrations can be found in Tanbih al-Ghafilin by Abu’I Leys al-Samarkandi, (Turkish translation), p. 799, and, lhya Ulum al-Din by Imam Ghazali (Turkish trans.) Vol. 3, p. 186.
2. al-Ghazali, ibid., 3.186.
3. Celal Yildirim, Asrin Kuran Tefsiri, Izmir, :1987, 1.478.
4. Imam Dhahabi, Sifa Demetleri, Istanbul, 21.
5. I. Haldun, Muqaddima (Turkish trans.), Ank. 1977, 1.232.

The extent of the problem

In the last two decades, there has been a tremendous increase in alcohol consumption in the world, an all-time high (WHO, 1980, pp7-13). The way to estimate the marked increase is probably to look at total or per capita consumption in different countries over a certain period of time (see Graphs 1, 2).

The WHO committee on alcohol-induced problems found that per capita consumption of alcoholic beverages has been increasing throughout most of the world in the last 20 years. Between 1960 and 1972, for example recorded world-wide production increased by 19% for wines, 68% for beer, and 61% for distilled spirits. Both industrialised and developing countries in various regions of the world showed that the annual consumption of alcoholic beverages, in terms of 100% ethanol (ethyl alcohol), was above 8 litres per capita in only two countries in 1950, but by 1976 this level was found in 22 countries (ibid.). A 1982 WHO report showed that by 1982 beer production had increased by 124% world-wide. In some countries in Asia, the increase was a horrifying 500%; in some African countries beer consumption increased by as much as 400%. Even remote villages, in many third world countries, were consuming alcoholic beverages while they lacked clean water and sewage disposal and other primary health amenities (Medicine Digest, 1982, p.S7).

In the UK, the per capita spending on alcohol increased by 76% over 1960-70. The adult population of the UK drank about twice as much alcohol in 1984 as it did in 1950. Spirit consumption increased by 135% while wine consumption increased by 250% (RCGP, l986).

The negative consequences of alcohol consumption are so great that it is impossible to list them. In 1979, members of the Executive Board at its 63rd session and delegates of numerous countries at the 32nd World Health Assembly confirmed that alcohol problems now rank among the world’s major public health concerns (resolution WHO 32.40; WHO, 1980); that in many parts of the world, they constitute a serious obstacle to socio-economic development and threaten to overwhelm the health services. A summary of the major losses due to alcohol consumption will be given here.

Socio-economic losses

Although the alcohol industry seems to benefit a few big international companies and provide jobs for many workers and even seems to increase state revenue from levying taxes on alcoholic beverages, the total socio-economic loss is so tremendous that these benefits become trivial. The deleterious effect on health, welfare and social consequences of alcohol consumption will more than tilt the balance towards the benefits of proscribing or at least limiting alcohol consumption.

The cost of alcohol abuse to a society is difficult to measure. In the USA, it was estimated that 30,000 million dollars were lost due to alcohol consumption in 1971 (Brunt, 1978). Table 3 gives some details. By 1979 these estimated costs were put at $43 billion dollars (WHO, 1980); and by 1986 at a staggering $120 billion dollars (Al-Sharq al-Awsat, 1986, Nov.11).

The UK spent 3 billion on alcohol in 1971; the figure increased to 11.4 billion in 1984 (RCGP, 1986), while France, in 1971, was spending annually an equivalent of $7 billion (Al-Sharq al-Awsat, 1980. July 1). West Germany in 1971 was spending 27.5 million DM on alcohol compared with 12.75 for smoking.

Alcohol features prominently in traffic accidents. WHO statistics suggest that it is involved in about 50% of all traffic accidents. Even in countries where alcohol and addictive drugs are prohibited, like Saudi Arabia, the Director of the Department of Alcohol and Drug Control claims that about 50% of long road accidents are due to alcohol and drug abuse (reported in personal conversation). In the USA, 25,000 deaths occur annually due to accidents caused by alcohol consumption. Another 15,000 deaths occur due to diseases caused by alcohol and another 15.000 deaths occur due to murder crimes and suicide committed under the influence of alcohol (Harris, 1971, pp.138-42).

The risk of accidents rises exponentially above 50 mg of alcohol percent, and at 200 mgs, the risk is a hundred times above that of the non-drinker (Brunt, 1978). It is estimated that 250,000 USA citizens die annually due to tobacco and alcohol consumption.

In crimes of violence, alcohol plays a prominent role. Nearly 70% of murders are committed under the influence of alcohol (ibid. ). WHO, after studying violent crimes in thirty countries including the USA and the UK, concluded that 86% of murders and 50% of rapes and other crimes of violence were committed under the influence of alcohol-reported in the Daily Mai l, June 26, 1980, which also quoted Lord Harris whose commission on the prison population in the UK reported that the majority of criminals were suffering from alcohol related problems.

Industrial losses are tremendous. In Scotland alone losses reached 100 million annually (SCA, 1977). In the USSR alcohol abuse is the most important cause of absenteeism and loss of production. (Gulf Times, 1983, Jan.12).

WHO (1980) cites the following consequences of alcohol abuse: absenteeism, illness, decreased production and quality of work, difficulties in work relationships, accidents and loss of trained personnel. Many countries, especially in the Third World, soffer badly from loss of management and trained staff due to alcohol abuse.

A lot of other social problems arise due to alcohol abuse. 74% of wife and child batterers are heavy drinkers. Incest, rape and other sexual crimes are usually committed under the influence of alcohol.

Divorce and separation are the ultimate result of indulgence in alcohol.

The price paid in human misery, poverty, broken homes and social degradation is beyond calculation.

Incidence of alcohol dependence

The term ‘alcohol dependence’ has replaced ‘alcoholism’ which is a denigratory unspecified term. Alcohol dependence is manifested by overt drinking behaviour, a continuation of drinking in a way not approved by one’s culture and in changed behavioural state. The dependent person’s control over his drinking becomes impaired, his craving for drink becomes relentless, and planning for drinking takes precedence over all other activities. Altered psychosomatic changes occur whereby the dependent person experiences the psychological and/or somatic signs of withdrawal during periods of abstinence. There is also increased tolerance whereby the effective dose of the intoxicant has to be increased in order to get the save pharmacological effect and satisfaction from the drug abused (Edwards et al.,1977, p.3; WHO, 1977, p.198).

It is estimated that at least one in ten of those who drink alcohol even occasionally will become alcohol dependent. In the USA the majority of the adult population drink. Some 100 million Americans drink alcoholic beverages at least occasionally (Miles, S., 1974, pp.10-14). The statistics show that practically every 17- or 18-year old will have experimented with at least one drink. As many as 50 to 85 percent of high school students drink at least occasionally. The average age at which youths begin to experiment is 13 to 14 (ibid.). In Scotland, 92% of boys and 85% of girls have experienced alcohol by age 14 (Jahoda & Crammond, 1972). In the age group 17-30 no less than 87% of men and 60% of women are regular drinkers (Dight, 1976).

Youngsters are more prone to heavy drinking when they are exposed to alcohol. In Scotland, 70% of boys and 61% of girls admitted to heavy drinking occasionally, while 40% of boys and 32% of girls (15-16 years) are regular heavy drinkers (Plant et al, 1980). 60% of Glasgow’s six-year-olds had tried alcohol (Jahoda & Crammond, 1972).

Increasing numbers of women are exposed to drinking. Heavy drinkers among women rose from 4% in 1972 to 11% in 1978 (Show, 1980). In the USA 93% of teenagers (12-17) have experienced alcohol; 1.2 million drink regularly (Strasburger, 1985).

In the USSR, the problem seems even worse. 90% of all cases of acute alcoholic intoxication being treated for the first time are under 15; one-third of them are under 10 (Al-Madina, 1984, Dec.13, quoting the Russian magazine Nash Supermenik ). 15% of the adult population are at present being treated for alcohol dependence.

There are hundreds of millions who suffer from alcohol abuse annually in the whole world. In the USA, it is estimated that 10 million are suffering from the deleterious effects of alcohol abuse (problem drinkers and alcohol dependents), with lens of millions being involved with alcohol dependent persons (Miles, 1974). In France and West Germany, there are 2.5 million alcohol dependents in the UK the figure is lower at 0.5 to 1 million, while those classed as ‘heavy’ drinkers (consuming more than 5I units weekly for males or 35 units for females), amounted to 3 million in England and Wales in 1981 (RCGP, 1986). In the USSR, its staggering figure of 25 million puts it at the top of the world as the first alcohol dependent country. In France, one-third of the electorate get some or all its income from the production and sale of alcoholic beverages (Badri, 1976, p.4l).

It is estimated that 40,000 deaths occur annually in the UK due to alcohol consumption. Though this figure is staggering, it is less than half those killed by smoking cigarettes (100,000). Heavy drinkers have a mortality rate over twice the normal population (RCGP, 1986).

WHO Technical Report on Alcohol, 1980, claims that in many countries the heavy drinkers and alcohol-dependents constitute 4-10 % of the whole population. The WHO Expert Committee on Drug Dependence concluded that in many parts of the world, problems associated with the use of alcohol far exceed those associated with non-medical use of less socially accepted dependence producing drugs such as those of amphetamine, cannabis and morphine types (WHO, 1980). The reason for this widespread alcohol dependence emerges from the fact that many cultures look upon alcohol drinking, at least in moderation, as normal behaviour. ‘Alcohol is such a permissible and trusted poison, so easy of access for those who wish to escape from their troubles that it is resorted to in excess by the maladjusted person,’ as Sir Aubrey Lewis said in Price’s Textbook of Medicine (Lewis, 1966, pp.1172-4).

Alcohol is completely forbidden by Islam. However, even in Muslim countries, alcohol dependence is becoming a problem that has to be tackled. In Khartoum province (Sudan), Dr. Al-Bager (1976) studied the incidence of alcohol consumption and alcohol dependence in 1975-76. He found the following important facts that: 1) females rarely drink alcohol; 2) most of those who drink alcohol started at the age of 16 or over; 3) the majority of alcohol drinkers do not drink at home as there is still strong refusal by the family; 4) the male adult population in Khartoum province in 1975 was 417,820-47% of them had tried intoxicating liquor at least once; 87% of those who drink are social drinkers while the remaining 13% are regular, daily drinkers who are starting to experience problems from their drink in habits; 5) divorce was high in those who drink compared with non-drinkers of alcohol, 20% and 4% respectively. 6) 22% of those who drink do so because of psychological problems while 9% do so because of problems at home; 7) 52% of all traffic accidents in 1975-76 were committed under the influence of alcohol; 8) the amount spent on alcoholic beverages (10 million Sudanese) was double the amount allocated to the Ministry of Health in 1975. In Bahrain, a small Gulf country, the consumption of alcohol is very high indeed. As much as 9 million kg of alcoholic beverages were consumed in 1981. The total annual cost was estimated at 3,195 million (Towajiri, 1985; Musaiger, 1985).

Medicine Digest (1982) summarised the 1982 WHO report on alcohol and its problems. Most Islamic countries had minor problems related to alcohol consumption:

Saudi Arabia, Iran, Kuwait, Qatar, Libya and North Yemen were all prohibiting alcohol in 1982. By 1984, Pakistan and Sudan followed suit while Egypt and Bahrain allowed alcohol in tourist places, both for indigenous persons and foreigners.

,Unfortunately, many Muslim governments have sought to spread alcohol consumption against the will of the majority of their people. In Egypt, Turkey, Tunisia, South Yemen, Indonesia, Iraq, Syria and many others, the governments not only encourage private enterprise of the brewing industry, but the governments themselves own outright or share ownership in the breweries and alcohol factories. They help spread alcohol consumption in their nations on the assumption that they will get more income and provide more jobs for the unemployed. The ill effects that ensue from this policy are well manifested by the staggering debt hills to the international banking system.

Though the vast majority of the people in Muslim countries abstain from alcohol despite incitement by governments, the elite, unfortunately, are entangled in all the problems of alcohol consumption. This is owed to the contradictory effects of Westernization of the elites who remain hypnotized by Western civilisation and try to promulgate its values to their own, different culture.

REFERENCES

• AL-BAGER, O.S. (1979) Zahirat Taati al-Khamr, Military Press, Khartoum, pp.34-8.
• BADRI, M. (1976) Islam and Alcoholism, American Trust Publications, Muslim Student’s Association of USA and Canada.
• BRUNT, P. (1978) ‘Alcoholism as a medico social problem’ in Vere, D.W. (ed) 1978, pp.124-35.
• DIGHT, S. (1976) Scottish Drinking Habits, OPCS, HMSO, London.
• EDWARDS G. (1977) ‘alcohol-related disabilities’ WHO, WHO Offset Pub.32.
• HARRIS, I. (1971) ‘Alcohol problem and alcoholism’ in Beeson, P.B .& McDermott, W. (eds) Cecil Loeb Textbook of Medicine, Saunders, Philadelphia, pp.138-42.
• JAHODA, G. & CRAMMOND, J. (1972) Children and Alcohol, OPCS, HMSO, London.
• LEWIS, A. (1966) ‘Psychological Medicine’ in Scott, R.B. (ed) (1966) Price’s Textbook of Medicine, 10 th edn, Oxford University Press.
• Medicine Digest (1982) 8 (12).
• MILES, S. (1974) Learning About Alcohol, American Assoc, for Health, Physical Education and Recreation, Washington D.C.
• MUSAIGER, A. (1985) Youngsters and Drugs in Arab Gulf Countries (in Arabic), Al Rabian, Kuwait.
• PLANT, M.A. et.al. (1980) ‘Self Reporting drinking habits and alcohol related consequences among cohort Scottish teenagers’, British Journal of Addiction, 77, pp.75-90.
• RCGB (1986a) ‘Alcohol: a balanced view’, Journal of the Royal College of General Practitioners, 24 pp.1-3.
• RCGB (1986b) ‘Alcohol: a balanced view’, Journal of the Royal College of General Practitioners, 24 pp.5-53.
• SHOW, S. (1980) ‘Causes of increasing drink problems amongst women’ in Women and Alcohol, Camberwell Council on Alcoholism, London, pp. 1-40.
• STRASBURGER, V. (1985) ‘Sex, drugs and rock ‘n roll: understanding teenager behaviour ‘, PaediatricA, 76 (4,2), pp. 659-63.
• TUWAIJIRI, A.M. (1985) ‘Ghadan sawfa yuqtaloon (Tomorrow they will be killed)’, Risalat al-Khalij , 16(5), pp. 9-29.
• VERE, D. W. (ed) (1978) Topics in Therapeutics, Royal College of Physicians, Pittman Medical, London.
• WHO (1977) Manual of the International Statistical Classification of Diseases, Injuries and Causes of Death, vol.1, Genev a.
• WHO (1980) Problems Related to Alcohol, WHO Technical Report Series No: 650, Geneva, pp. 7-13.