The document discusses fasting and praying in polar cities where there is no distinction between night and day. It provides background on the topics, examines different scholarly opinions, and offers potential methodologies. Specifically, it presents 3 options for praying - following the Ahnaf school which says there are only 5 prayers in 6 months, estimating times according to the Shafi school, or using other estimation methods. For fasting, options include not fasting according to the Ahnaf or estimating times and fasting within 24 hours as the Shafi school suggests. Case studies and potential time estimation methods are also described.

1. Fasting and Praying: In the Polar cities
Submitted to: Dr. Professor Saad Siddiqi
Submitted by: Abdullah Kelani
M. Phil, 2nd Semester, 19-11
Department of Islamic studies
University of Punjab, Lahore
Date: 23rd April, 2012
Undertaking: I did this work without any others help, there is no plagiarism in this regard

2. Fasting and Praying: In the Polar cities
Contents
 Introduction
o About topic
o Purpose of study
o Possible hypotheses
o Pervious work
o Targets of study
o Available literature
 Place of Salat and Sawm in Islam
o Etymology of Salat
o Etymology of Sawm
o Definition of Praying
o Definition of Fasting
o Importance of Praying
 In the Quran
 In the Hadith
o Importance of Fasting
 In the Quran
 In the Hadith
 Conditions of Praying.
o Intention (Niyyah).
o Time dependency.
o Directed to Qibla.
o Purification.
 Conditions of Fasting.
o Intention (Niyyah)
o Time dependency
 Month of Ramadan
 Fajer and night
 Fasting and praying: in polar Cities
o Observations of sun.
o List of some polar cites
o Case study: Svalbard, Norway
o Methodology for Praying
o Methodology for Fasting
 Conclusions
 References

3. Introduction
o About topic:
If we go above 66ᴼ north of the equator (Arctic Circle; e.g.
Iceland, Norway, Siberia Sweden, Northern Canada, northern Russia,
Greenland, Alaska) or below 66ᴼ south of the equator (Antarctic
Circle; e.g. Stewart Island, Cape Horn, Cape of Good Hope), the
length of days and nights increase more than 24 hours; which we call
mid night sun and polar nights respectively. Then what about the
Fasting and Praying, how these religious services could be offered.
This the main point of the topic.
o Purpose of study:
1. To understand the guidance of Islamic Fiqah for prays and fasting, when a Muslim lives
on polar sides.
2. To answer the person who raises the question about the universality of Islam. 1
o Possible hypotheses:
1. The people of polar cities will follow the time of the nearest temperate city.
2. They will follow holy city of Makah.
3. They will obey the timings of ‗social day‘.
4. They will estimate their timings.
5. They will complete their fasting in spring or fall (Qada).
6. They will feed the poor as an alternative of fasting (redemption).
7. Fasting is not their duty, as the conditions of fasting are not fulfilled.
o Pervious work:
Ulama e Pakistan, Ulama e Hejaz and Ulama e Egypt have done much work on this
topic by using Islamic Fiqah.
o Targets of study:
I will study the topic scientifically and religiously to understand all about the topic.
o Available literature:
1. Islamic books
2. Religious sites on net
3. Scientific sites on net
4. Islamic software
5. Moaraful Quran
1
Wikislam.com

4. Place of Salat and Sawm in Islam
 Etymology of Salah:
"Salah" is an Arabic word whose basic meaning is "connection".
 Etymology of Sawm:
Ṣawm is derived from Syriac ṣawmā. Literally, it means "to withdraw".2
 Definition of Pray:
Salah is the practice of formal worship in Islam.
 Definition of Fasting:
Muslims are prohibited from eating, drinking and engaging in sexual intercourse from
fajr to night.
 Importance of Praying
o In the Quran:
It is not righteousness that ye turn your faces towards East or West; but it is righteousness
to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to
spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the
wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice
regular charity, to fulfill the contracts which ye have made; and to be firm and patient, in pain (or
suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the
God-fearing.3
In the Hadith:
Narrated Samura bin Jundab :
The Prophet said in his narration of a dream that he saw, ―He whose head was being crushed
with a stone was one who learnt the Quran but never acted on it, and slept ignoring the
compulsory prayers‖.4
 Importance of Fasting
o In the Quran:
2
muslimliving.org
3
Al Baqara, 177
4
Al Bukhari, vol. # 1, H # 1085 retrieved from compsi.com/AQFS

5. O ye who believe! Fasting is prescribed to you as it was prescribed to those before you,
that ye may (learn) self-restraint.5
o In the Hadith:
Narrated Sahl bin Sad :
The Prophet said, "Paradise has eight gates, and one of them is called Ar-Raiyan through which
none will enter but those who observe fasting." The Prophet also said, ―If a person spends two
different kinds of something (for Allah's Cause), he will be called from the gates of Paradise.‖6
End result of Salah:
Remembering Allah7 : "Verily, I am Allah: there is no god but I: so serve thou Me (only), and
establish regular prayer for celebrating My praise.
End result of Sawm:
Guarding against evil8 : O ye who believe! Fasting is prescribed to you as it was
prescribed to those before you, that ye may (learn) self-restraint, Conditions of Praying
Intention (Niyyah):
Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying, ―The reward of deeds
depends upon the intentions and every person will get the reward according to what he has
intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration
was for what he emigrated for‖.9
Time dependency:
When ye pass (congregational) prayers, celebrate Allah's praises, standing, sitting down,
or lying down on your sides; but when ye are free from danger, set up regular prayers: for such
prayers are enjoined on Believers at stated times. 10
5
Al Baqara, 183
6
Al Bukhari, vol. # 2, H # 499 retrieved from compsi.com/AQFS
7
Ta Ha, 14
8
Al Baqara, 183
9
Al Bukhari, vol. # 1, H # 1 retrieved from compsi.com/AQFS
10
An Nisa, 103

6. Sulaiman b. Buraida narrated it on the authority of his
father that a person asked the Apostle of Allah (May peace be
upon him) about the time of prayer. Upon this he said: Pray with
us these two, meaning two days. When the sun passed the
meridian, he gave command to Bilal who uttered the call to
prayer. Then he commanded him and pronounced Iqama for
noon prayer. (Then at the time of the afternoon prayer) he again
commanded and Iqama for the afternoon prayer was pronounced
when the sun was high, white and clear. He then commanded
and Iqama for the evening prayer was pronounced, when the sun
had set. He then commanded him and the Iqama for the night
prayer was pronounced when the twilight had disappeared. He then commanded him and the
Iqama for the Morning Prayer was pronounced, when the dawn had appeared. When it was the
next day, he commanded him to delay the noon prayer till the extreme heat had passed and he
did so, and he allowed it to be delayed till the extreme heat had passed. He observed the
afternoon prayer when the sun was high; delaying it beyond the time he had previously observed
it. He observed the evening prayer before the twilight had vanished; he observed the night prayer
when a third of the night had passed; and he observed the dawn prayer when there was clear
daylight. He (the Holy Prophet) then said: Where is the man who inquired about the time of
prayer? He (the inquirer) said: Messenger of Allah I here I am. He (the Holy Prophet) said: The
time for your prayer is within the limits of what you have seen11 .
Directed to Qibla:
We see the turning of thy face (for guidance) to the heavens:
now shall We turn thee to a Qibla that shall please thee. Turn then thy
face in the direction of the Sacred Mosque: wherever ye are, turn your
faces in that direction. The people of the Book know well that that is the
truth from their Lord, nor is Allah unmindful of what they do. 12
Purification:
O ye who believe! Approach not prayers with a mind befogged, until ye can understand
all that ye say, nor in a state of ceremonial impurity (except when travelling on the road), until
after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices
of nature, or ye have been in contact with women, and ye find no water, then take for yourselves
11
Al Muslim, vol. # 1, H # 1386 retrieved from compsi.com/AQFS
12
Al Baqara, 144

7. clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and
forgive again and again.13
13
An Nisa, 43

8. Conditions of Fasting
Intention (Niyyah):
Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying, ―The reward of deeds
depends upon the intentions and every person will get the reward according to what he has
intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration
was for what he emigrated for‖.14
Time dependency:
a. Month of Ramadan
Ramadan is the month in which was sent down the Quran, as a guide to mankind, also
Clear (Signs) for guidance and judgment So every one of you who is present during that month
should spend it in fasting, but if anyone is ill, or on a journey, the prescribed period by days later.
Allah intends every facility for you; He does not want to put you to difficulties. He wants you to
complete the prescribed period and to glorify Him in that He has guided you; and perchance ye
shall be grateful.15
b. Fajer to night
And eat and drink until the white thread of dawn appear to
you distinct from its black thread; then complete your fast till the
night appears; but do not associate with your wives while ye are
in retreat in the mosques. Those are limits of Allah: approach not
nigh thereto. Thus doth Allah make clear His Signs to men: that
they may learn self-restraint.16
14
Al Bukhari, vol. # 1, H # 1 retrieved from compsi.com/AQFS
15
Al Baqara, 185
16
Al Baqara, 187

9. Fasting and praying: in polar Cities
o Observations of sun:
List of some polar cites:
Estimated dates when you can see the midnight sun

10. Where: - -When:
Bodø 4 June - 8 July
Svolvær 28 May - 14 July
Harstad 25 May - 18 July
Bardufoss 23 May - 19 July
Andenes 22 May - 21 July
Tromsø 20 May - 22 July
Bossekopp 19 May - 24 July
Vardø 17 May - 26 July
Hammerfest 16 May - 27 July
Berlevåg 15 May - 28 July
The North Cape 14 May - 29 July
Longyearbyen (Svalbard) 20 April - 22 August
Case study: Svalbard, Norway:
These are statistics of Svalbard 17
1 Jan 2012-Down all day-
1 Feb 2012-Down all day-
16 Feb 2012 – 1h 21m 32s
1 Mar 2012—7h 35m 53s
1 Apr 2012--15h 45m 21s
16 Apr 2012-21h 30m 26s
1 Jun 2012-Up all day
1 Jul 2012-Up all day
26 Aug 2012---21h 10m 31s
1 Sep 2012---18h 27m 11s
1 Oct 2012---10h 19m 59s
25 Oct 2012---1h 48m 00s
1 Nov 2012-Down all day
1 Dec 2012-Down all day
17
Datetime.com

11. Methodology for Praying:
Ahnaf:
Because prayer is bounded in time so, if sun rises suddenly after sunset, then there is no
need to offer Eisha18 . If there is a 6 month-day, there are only 5 prayers in 6 months19 .
Shafi:
All five prayers would be offered within 24 hours by estimation of time. The
reason is this hadith.20
An-Nawwas b. Sam'an reported that Allah's Messenger (may peace be upon him) made a
mention of the Dajjal one day in the morning. …. We said: Allah's Messenger, how long would
he stay on the earth ?He said.. For forty days, one day like a year and one day like a month and
one day like a week and the rest of the days would be like your days. We said: Allah's
Messenger, would one day's prayer suffice for the prayers of day equal to one year? Thereupon
he said: No, but you must make an estimate of time (and then observe prayer). 21
Others:
Ahmad Sabhi Mansoor: Fasting would be replaced by feeding the poor through
redemption.22
Fasting would be completed after Ramadan.23
Types of estimations:
By clock
By nearest city, where day and nights are discrete
According to social day
18
Muhammad Shafi, Mufti, Molana; Muaariful Quran, vol. 1 page# 450; Idara al Muaarif Karachi.
19
Muhammad Shafi, Mufti, Molana; Muaariful Quran, vol. 1 page# 450; Idara al Muaarif Karachi.
20
Atya Saqar, Mufti, Al Azhar University, May, 1997. Retrieved from Shamila version 2nd
21
Muslim, vol. 3, H # 3782 retrieved from compsi.com/AQFS
22
http://www.ahl-alquran.com/site/arabic/show_fatwa.php?main_id=826
23
http://www.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=9648

12. Methodology for Fasting:
Ahnaf:
Because fasting is bounded in time such as: Month of Ramadan and days and nights both come
simultaneously. If one of them misses then fasting would not be duty for the Muslims. 24 So at
these cities, Muslims will not be offering there fasting. 25
Shafi:
All rituals would be offered within 24 hours by estimation of time. The reason is
this hadith.26
An-Nawwas b. Sam'an reported that Allah's Messenger (May peace be upon him) made a
mention of the Dajjal one day in the morning. …. We said: Allah's Messenger, how long would
he stay on the earth ?He said... For forty days, one day like a year and one day like a month and
one day like a week and the rest of the days would be like your days. We said: Allah's
Messenger, would one day's prayer suffice for the prayers of day equal to one year? Thereupon
he said: No, but you must make an estimate of time (and then observe prayer). 27
Types of estimations:
By clock
By nearest city, where day and nights are discrete
According to social day
Conclusion:
Islam is applicable for all spheres of space and time.
References:
Al Quran Al Kareem
Atya Saqar, Mufti, Al Azhar University, May, 1997. Retrieved from Shamila version 2 nd
compsi.com/AQFS
Datetime.com
Muhammad Shafi, Mufti, Molana; Muaariful Quran, vol. 1 page# 450; Idara al Muaarif Karachi.
muslimliving.org
Wikipedia.com
Wikislam.com
24
Muhammad Shafi, Mufti, Molana; Muaariful Quran, vol. 1 page# 450; Idara al Muaarif Karachi.
25
Muhammad Shafi, Mufti, Molana; Muaariful Quran, vol. 1 page# 450; Idara al Muaarif Karachi
26
Atya Saqar, Mufti, Al Azhar University, May, 1997. Retrieved from Shamila version 2 nd
27
Muslim, vol. 3, H # 3782 retrieved from compsi.com/AQFS