How did they manage the time of fasting in the summer or when the day is very long. How did they manage the time of fasting in winter or when the day is very short. There is no discrepancy in the behavior of imams and ordinary people in this context.
However, the most important purpose of fasting in Ramadan, as mentioned in Qur'an 2: 183, is taqwa> (self-restraint). 7 According to Humphreys, this type of calendar was introduced during the reign of Caliph `Umar. In countries where the days are very short, there are two different fatwas regarding fasting.
Ima>m C illustrates his personal experience of fasting Ramadan in the summer in the Netherlands with a different nuance. For me, fasting in the summer and winter in Holland was very big. In summer, when the day was very long, the weather gave a treat to the fasting people.
Imam C tried to philosophize about the obligation of fasting in winter and summer. Mrs. F, an ordinary person, illustrates a different experience of fasting during Ramadan during the summer in the Netherlands. I really don't want to fast in Ramadan in the summer anymore in this country.
Mrs. F shares Ima>m A's view regarding the effort required to fast during Ramadan in the winter. A different way of dealing with the fasting of Ramadan in the summer was revealed by Mr. He knew my motives behind doing business in Ramadan as it fell in the summer.
They fasted for 19 hours in Ramadan in the summer because the ima>m did. In Ima>m C's view, the day for fasting in Ramadan in the summer in the Netherlands is not long enough. He says that his physical condition is not disturbed by fasting Ramadan in the summer.
Making up the missing day does not have to be done in the same season.
Observing Religious Obligations
In addition to these explanations, according to Ima>m A, if we are faced with physical problems on a particular day of fasting in Ramadan during the summer, we are required to break the fast. The missing day can be made up both in winter and summer. A different conception of the night, as for example in Western Europe, is no justification for expressing different opinions about fasting.
It usually happens that some Islamic scholars give reasons why Muslims should fast in Ramadan for 19 hours during summer. Muslims fast during the short days in the winter, but on the contrary, they should fast during the long days in the summer. In summer, even though the days are long, we need a little energy so that we don't have to eat a lot.
She tried to observe the fast from sunrise to Maghrib, but if she could not bear it until Maghrib because of the length of the day, she would break the fast and pay the ift\a>r. Can someone break the fast because of the length of the day?” Mrs. F.'s problem was not her strength to fast, but the length of the day. It was just because the day length was 19 hours so people can't bear it.
I preferred to go home to Indonesia to avoid fasting during the long summer days in the Netherlands. There are several reasons behind people's willingness to fast Ramadan in the summer from dawn to dusk (about 7 p.m.). In this context, the reason for the full observance of the fasting time in the Netherlands is to preserve the custom, especially the Indonesian custom.
As part of the Ramadan fast in the summer in the Netherlands, the tradition handed down -- i.e. Another reason why some people were willing to fast up to 19 hours was their understanding of the Qur'an. The concept of night in polar countries or in countries near the poles is different from that in tropical countries where the number of hours of day and night does not vary much.
Conclusion
For the first reason, the definition of the meaning of night (lajl) became obscure in the countries close to the Poles. Thus, the observation of the hermeneutic problem of the word "night" (layl) will probably shed a new light on the way of fasting. For the second reason, the issue of fasting time was never raised in tropical countries.
Thus, a process of ijtihad and investigation of this religious order will probably give a new meaning to the obligation of fasting when the day is too long or too short. In addition to the different ways of fasting when the day was too long, there were also some concepts for replacing the missing day of fasting when the day was too long. Here, the essential problem to be distinguished is not the form of replacing the day of the failure of the fast, but the common definition of the concept of mashaqqa, which is mainly related to the physical fitness of the fasting people.
In this sense, the obstacle to observing the fast lies mainly in the obligation itself, not in the person observing the fast. Muslims' Celebration of the Month of Ramadan in the Netherlands," Unpublished paper submitted to the seminar "The Empirical Study of Islam in Contemporary Western Europe," Leiden University, 2001. Badawi, Jamal A., "The Obligatory Fasting in Ramadan," in The Muslim World League Journal, vol. ed.), "S} awm," in The Encyclopaedia of Islam, WebCDedition, Brill Academic Publishers, 2003.
Hashem, Muh} ammad, "Muslim Minority Religious Problems within the Western Context: A Case Study of Ja>dd al-H{akq 'Alī Ja>dd al-H{ak's Printed Fatwas for Muslims in the West," unpublished MA Thesis submitted to University of Leiden, 1997. Khalifa, Mohsen Abd al-Aty Haredy, "Ramadan Fasting in Northern Europe: A Study of Sheikh H{asanayn Makhlūf's Fatwa and Fatwa and Other Relevant Matters", unpublished paper delivered at the Seminar "Islam and the West: Their Interrelationships Reflected in the Fatwa Literature", Leiden University, 2000. Jehl, Douglas, "In Egypt this winter, fasting for faith is a long banquet", broadcast on BICNews 24 January 1998.
Tas, Ron, Almost as many Muslims as Calvinists in the Netherlands, in www.cbs.nl/en/publications/articles/webmagazine/2003/1298k.
