dietary measures suggested by the following sources: The practical advice we have stemmed from three main sources; Allah (s.w.t.) through th Qur’an, the hadith, and advice from modern day health authorities. Let’s examine the The Qur’an In the Qur’an, Allah (s.w.t.) has recommended us to “eat what i lawful and good in the Earth” (2:168). Searching throug the Qur’an further, we can identify what foods are beneficial; nthese include honey (16: 68-69), vegetables such as corn and herbs (55:12, 80:27-32) and fruits such as olives, dates, grapes, pomegranates (6: 99,14 and bananas (56: 28-33). He has also recommended us to eat the meat of certain animals and their milk, as well as fresh fish and birds; “ “He created cattle for wherein is warmth and gains, and you eat the 22:28). “For you there is in th lesson; We give you to is in their bellies from chime and the blood p easy and palatable for drink it” (16:66). “He it is Who made the service that you might (fish) meat from it” (1 “And the meat of fowl they like” (56:21). (To go into the benefits of eati these individual foods is beyon the scope of this article, howev the following references [1,2,3] address this topic.) However, it is essential to note that all such foods should be consumed in moderation: “eat and drink and do “ excesses; indeed He d love those who are excessive” (7:31). Fasting is both an obligatory an recommended dietary practice within Islam (2:183), which may carry physical benefit especially overweight individuals [4, 5]. There is evidence of weight los reduced blood sugar and cholesterol levels in those completing a month of controlle fasting [4, 6]. Additionally, the improved self-control, self- restraint, and discipline gleaned enable us to avoid foods in the long term that predispose us to obesity and cardiovascular diseases. Moreover, this self- restraint and resolve are transferable qualities that permeate into other aspects of our life, enabling us to instigate changes to perfect our characte and elevate ourselves spirituall The Hadith The Prophet (p.b.u.h.) has advis against overeating as identified by the hadith: “ “Don’t indulge in over- because it would quen of faith within your he Another frequently cited hadith recommends that one should fill one-third of the stomach with food, one-third with water and one-third should be left empty [8]. We can also take lessons from the reported eating habits of t Ahlul-Bait. It has been describe that the Prophet (p.b.u.h.) and ibn Abu Talib (a.s.) would refrain from eating bread from refined flour, and would rather eat that which contained barley and bra [2: part 10]. Both are also thought to have seldom consumed meat; perhaps less than once a month, suggesting vegetarian type diet is more preferable. In fact, Ali has been reported as saying, “Don’t let your stomach become a graveyard for animals” [9]. Health Authorities Food, and the manner in which i ought to be consumed as mentioned in the Qur’an and as practised by the Ahlul-Bait, correspond well with the balanc diet advocated by health authorities today. For instance, the proportion of fruits and vegetables to meat mentioned i the Qur’an is reported to be around 3:1 [2: part 2] which corresponds to the recommendations of the British Heart Foundation (BHF) encouraging the consumption o “plenty of fruit and vegetables and “some meat, fish… and othe non-dairy sources of protein”[1 The BHF also encourages the consumption of plenty of starch foods including bread, rice, potatoes, and pasta, choosing “wholegrain varieties whenever you can”. This corresponds with the practices of The Prophet and Ali as outlined above. We know today that wholemeal foods ar recommended as a source of fib to improve digestion, in diabetic to help control blood sugar level and in overweight individuals to help weight loss. Traffic light labels found on mo food packaging are of great hel in adhering to the above recommendations; guidin on adequate consumption of ea food group and daily energy intake. (It is important to note that the above recommendatio are for those aiming to maintai healthy weight and adjustment are required for underweight or overweight individuals.) Now let’s turn our attention towards the role of exercise in maintaining physical health, considering three sources of information once again: the Qur’an, the hadith and modern day health authorities. We will also briefly discuss measures th can be taken within the community, and conclude by suggesting five main action points that could be taken to li a physically healthier way of lif Physical Exercise In similarity with other main religions, finding references encouraging physical exercise within Islamic literature is more challenging; and it thus may be given a lower priority than othe religious duties [11]. The Qur’an and the Hadith References advocating physical activity can be inferred from th Qur’an and Prophetic traditions, which share the common theme of maintaining respect for the body. Dr. Al-Khayat, a representative of the World Health Organisation in the Middl East, has identified a few references to this effect such a “Do not with your own throw yourself into rui “ and the hadiths: “Your body has a right ““A stronger believer is than a weak believer” However, to find more specific guidelines pertaining to exercis one has to look more carefully within Islamic teachings. Commonly overlooked forms of exercise are in fact amongst th main tenets of Islam, including the obligatory prayers, the Hajj pilgrimage, and fasting in the h month of Ramadhan [13]. Although the primary reason for such acts is for spiritual benefit, there are associated physical benefits. Alawi has identified that the frequent hand movements, bowing and prostration are use methods of whole body exercis acting to strengthen and maintain joint flexibility in the arms, back, thighs, feet, abdom and neck [14]. Moreover, benefi to the circulation of blood and digestion have been proposed [15]. The Hajj and Umrah are als composed of rites requiring physical exertion including the Tawaf (seven rounds of circumambulation around the Ka’aba) and Sa’y (seven laps of brisk walking between the mounts of Safa and Marwah). These have been previously described as sportive activities [16; p20], from which we can extrapolate that walking is a recommended physical activity within Islam (also see below under Prophetic traditions).Ther are in fact numerous Qur’anic verses referring to those who walk on the Earth [(25:63), (17:37)] and there is one particular verse indicating that the Prophet used to take to walking in the markets: “ They say, “What sort messenger is he that walks in the markets? Dr. Kasule, Harvard Professor of Islamic Medicine, has indicated that the Prophet (p.b.u.h.), whils going about his day to day life, would never walk lazily but quickly in the form of “harwalat which would equate to brisk walking [11].

Furthermore, it has been narrated that the Prophet participated in walking/running races with his wife, Aisha; “ “I raced with the Prop (p.b.u.h.) and beat him Later, when I had put weight, we raced agai won.” [11, 16(p26),17].

The above verse and hadith no only serve to promote walking and running as physical exercis but also shows that this benefi relates to women and men equally. [18].