Different Rulings on Fasting for Muslims Living in Non-Muslim Countries
Dr. Khālid ‘Abdul-Qādir


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The Ruling on Fasting for people living in the North and South Pole
How is a person to fast, who lives in an area where the sun does not set for six months of the year, and then once it does, it does not rise for another six months?

The ruling concerning their fast is the same as their prayer. They are to estimate the day and night according to the nearest country in which Muslims fast according to their normal timings of Fajr and Maghrib; those countries in which each prayer time is distinct, and whose day and night is suitable to fulfill the obligation of praying and fasting without undue hardship. It is also permissible for them to fast according to the timings of Makkah, but only after starting the month of Ramaḍān according to the nearest other country. They may also fast according to anyone other reliable Muslim country. In all these cases, it will be considered as if they offered the worship in its proper time.

No scholar has ever argued against the obligation of fasting for people residing in such countries. Even the later Ḥanafī scholars such as Ibn Ābidīn [1] and Sharanbulāli [2] stated its obligation, since this matter was not addressed by the earlier scholars of their Madh’hab. Thus there is a consensus (ijmā’) regarding its obligation, since the reason the fast becomes obligatory exists, i.e. witnessing part of the month.[3]

Ruling on Fasting for people living in areas in which the days are very long.
In some European countries, the day may last more than twenty hours in certain seasons. At one point in time, Ramaḍān will inevitably fall in these seasons [4], and most often, the Muslims in these countries complain of hardship and difficulty in fasting.

Are they allowed to leave fasting, or should they fast according to the nearest country in which the length of the day is moderate?

The earlier scholars did not discuss this issue but contemporary scholars have. After analyzing their statements, we can say that they basically fall into two categories:

1) The view of the first group can be represented by the Egyptian Fatwa Authority. They stated the permissibility for the Muslims of Norway and other similar countries to fast according to the timings of Makkah or Madinah if Ramaḍān happens to fall in the season in which the days are too long and the nights are too short. They also stated the permissibility of fasting according to the nearest country to them in which the length of day is moderate, by starting the fast at Fajr and ending it at the time of Maghrib in the country they are following.

Shaykh Shaltout said: “Fasting for 23 hours in a day which lasts for 24 hours is a burden which cannot be in accordance to the Wisdom and Mercy of the Most Wise, and Most Merciful.” [5]

2) The second group can be represented by the Fatwa Committee in Saudi Arabia and Shaykh Hasanain Makhlūf. The Saudi Fatwa Committee stated on this issue: “If the night and day are both distinct no matter where it may be, Muslims in Ramaḍān must fast from Fajr till Maghrib, whether the day is long or short.” [6]

Shaykh Hasanain Makhlūf said:
As for those countries in which the sun rises and sets every day, with the day lasting for about twenty hours, Muslims living in those areas must fast from Fajr until Maghrib, except if doing so leads to some harm, severe sickness or death, due to its length. In that case, it is permissible for the person to leave the fast. Mere conjecture is not a sufficient reason for leaving the fast. The person must be almost certain that this will be the result (of fasting). This can be known by its symptoms or through experience, or the advice of a good doctor who states that fasting will lead to death or severe illness, or that it will worsen or slow the person’s recovery from a previous illness. Each person is different in this regards. Those people who leave fasting due to these reasons should make up the fast once these reasons are no longer present. [7]

It seems to me that the second opinion is more likely to be correct, for it is in accordance with the sacred texts which unrestrictedly command fasting by the the mere witnessing of the month and the distinction of day and night. From these textual evidences is the verse:

“…so whosoever witnesses the month must fast.” (Al-Baqarah: 185)

This is a clear obligation upon those who witness the arrival of the new month to fast if they are non-travelers and healthy.[8]

Also the verse:
“…and eat and drink until the white thread of dawn appears to you distinct from the black, then complete your fast till the nightfall. And do not have sexual relations with them while you are in devotional solitude in the mosques. These are the limits (set) by Allāh, so approach them not. Thus does Allāh make clear His Signs to humankind that they may become pious.” (Al-Baqarah: 187)

The people addressed in this verse are able to distinguish between night and day, the white thread of dawn being distinct from the blackness of night.

Moreover, the wordings in this verse are unrestricted, inclusive of all Muslims regardless of their location or length of day. The Prophet (ṣallallāhu `alayhi wa-sallam) said:

“If the night appears from here, and the day ends from here, and when the sun sets, the fast has ended.” [9]

The people addressed in this verse are able to distinguish between night and day, in that the day ends and the night arrives, with the sun setting every 24 hours (approximately). The ruling revolves around this situation, and if fasting in this situation results in some harm, it is allowed to break the fast.
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