The hours of fasting in Ramadan vary based on the geographical position of the city where one lives. In some regions, the fasting hours might be extremely long while in other places it might be too short such that one wonders if the goal of fasting (Sawm) has been accomplished or not. Extended fasting might cause difficulties.
Some might complain that there is no advantage in fasting long days. Others might find excuses to avoid fasting altogether. But, Islam does not want Muslims to suffer. There are, therefore, some rulings on how to fast on very long days and very short days, that we review them all next.
In the case where the days are very short, one should perform fasting in its typical way, from dawn to sunset, according to the prayer times. Hence, short fasting hours does not change the default time rulings on fasting (Swam) .
Fasting is not a mere act of depriving oneself of foods or drinks, but it aims at spiritual growth and salvation, inner peace, exercising patience, strengthening the social ties and experiencing how poor people live their lives .
Hence, the obligation on fasting is not to make people suffer; as it is stated in Surah Baqarah: “Allah intends for you ease and does not intend for you hardship” (2:185). So, there are some rulings on long fasts which make them less difficult.
Long fast (Swam), especially in hot summer days, is tough. In this case, one should fast according to the prayer times of his\her city of residence. But, if it is extremely difficult, whenever during the day he\she feels unable to continue, he\she is allowed to break the fast (Swam) and have to fast (it is obligatory, Wajib) later on for those missing (Qaza) fasts in shorter days of the current year and before the next Ramadan 
However, different religious experts (Mujtahids) have different opinions on this matter. We explained one of those views above. There are two other opinions as follows and one of them might be the opinion of your religious expert (Mujtahid):
In any case, one should fast according to the prayer times of the city of residence;
One should fast according to the prayer times in a “moderate region,” with the normal day length, that is on the same meridian as his\her city of residence.
Fasting is obligatory due to its spiritual and physical benefits. It is not to put pressure and make people suffer. If it is tough to fast in very long days, one can fast according to the rulings stated above.
We are far ahead of the time when people lived in actual social networks. People living in a town or village were in a strong relationship with one another, and of course, it served them well.
But, maybe people were too closely related back then. And it had its downsides, too. “Give me a break, please, I need some privacy!” That’s what we said to the social life of the past times. The modern way of life ascribed so much importance to our privacy. This, too, had its downsides and sometimes made us feel so lonely. It didn’t quench our need to see and be seen. We needed to share more.
But, modern life and technology also had the answer to that. They provided an unaccountably cheap and easy way of making relationships, without the need for getting quite out of our private zone; virtual Social Networks!
Well, that’s great! We can get to know about our family and friends without spending much time or money. We can easily make thousands of friends from around the world. We can share our ideas and lifestyle with them and get to know about theirs. Like all other inventions, there are many good ways to benefit from social networks. And there being many good ways to benefit from something, is somehow equal to its lawfulness in Islam.
“… who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things…” (7:157).
But is using social networks in Islam forbidden? Does Islam have any special resistance to these networks? Well, not really. And the rules on what we should do and what we should try to avoid are pretty much the same as the ones we need to observe in actual communications.
Therefore, as we are always careful to avoid any harm in our actual relationships , we should also do the same in these virtual sites of getting together, and try not to go for the bad things that might be found in there, nor spread things that might do more harm than good to others or to the society.
That means even if it is a boy-girl or man-woman relationship, there is nothing wrong with it as long as it is an upright, righteous, and honest one, and as long as you observe modesty and the rules of covering, the same way as a relationship between men and women in the outer world.
Also, Islam very much calls us up to mind the circles we move in , which are, more or less, a representation of our character and inclinations! Do our friends and groups in social networks –as well as in the real world– help us and change us for better? Or that they are just fun for a short time and may bring us lasting sorrows and regrets? 
You might have noticed that conventional social networks, being inherently so cheap and easy, tend to make everything cheap and easy in all respects… and maybe too much so sometimes!
Suppose you share a highly valuable and precious post on Facebook –which is the easiest way to share it, of course– and your friends would barely spend five seconds to look at it!
We are in the habit of taking everything easy in these virtual places; even our relationships. We don’t care that much about what we see or share, and sometimes about the kind of relationships we are making, while, to the contrary, a Muslim is always required to be watchful of his or her doings! 
So, apart from the benefits of being cheap and easy for use, they also make it easier to lie, to pretend, or to do any wrong. We may not be quite conscious that some of our relationships in the social networks could be, more or less, a kind of betrayal of our wedlock! Or a little too open to be modest and righteous! For, according to Islam, a husband’s level of modesty affects that of his wife and vice versa.  That means, the more righteous a spouse, the more so will be the other! That’s why it is even more important here never to forget that, little as it may be, a wrongdoing is always wrong, whether in a virtual social network or out there in the real world.
“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (99:7,8)
- Wasa’il al-Shi’a, vol. 26, p. 14, Al-Mu’jam al-Awsat, vol. 1, p. 90
- Al-Amali, p. 518, Sunan al-Tirmidhi, vol. 4, p. 167
- Quran, 25:27,28
- Quran, 59: 18, Bihar al-Anwar, vol. 74, p. 349
- Kanz al-‘Ummal, vol. 5, p. 317
Responsibility in Islam also covers every action that one is supposed to do as a Muslim and his/her interactions with others. Thus, human beings are responsible towards others including: whoever they interact with, whatever they have been given in this world, the divine duties they are expected to perform, and their surroundings and environment.
The responsibilities of a Muslim towards other human beings were discussed in the first part of the article. Here the focus is on the responsibilities towards some non-humans including divine duties [i] and, the property and belongings.
The right of the ritual prayer over one is to know that he\she is standing before God. Knowing that one should stand in His presence like a lowly servant who is inclined to approach his lord, and who is fearful and ashamed because of his\her sins, but still hopeful of His mercy , is our responsibility in Islam towards our prayers.
He\she should also magnify Him through stillness, bowing of the head, humbleness of the limbs, yielding of the wing, and by saying the best supplications to Him. Then, one should beseech Him to save him\her from the punishments that he\she deserves for his\her faults and sins .
The right of fasting is to know it as a veil that God has set up over one’s tongue, hearing, and sight, private parts, and stomach, to protect him\her from the Fire. Whoever protects his\her parts of the body with the veil of fasting, can be hopeful to be saved from the punishments and the Fire.
But if one leaves his\her parts of the body to do freely unlawful (Haram) acts (e.g., looking at unlawful things and scenes that incite lust and encourage disobeying God) and does not fear God, he\she won’t be safe anymore .
The right of pilgrimage is that one should know that he\she has immigrated from his\her sins to God and is standing in His presence. He\she should also know that it is through the pilgrimage that one’s repentance can be accepted and he\she performs an obligation made incumbent upon him\her by God .
Of the rights of charity is to know that it is like storing away with God and is a deposit for which no witness is needed. Hence, it would be better to donate in private other than in public. Also, one should not remind others of what he\she has donated since the charity is like a saving whose benefit returns to the donor.
Otherwise, the same thing might happen to him\her when someone else does him\her a favor. Moreover, reminding others of the charity donated demonstrates the impure intention of the donor; like the tendency to show off or humiliate others .
Of the rights of the offering is to consider it as a way to expose oneself to God’s Mercy. So, one should make offering not for receiving others’ approval, but God’s approval. Therefore, what others say about the offering should not matter .
Of the rights of the belongings and property over one and one's responsibility in Islam towards them are to gain it through lawful (Halal) means, to spend it on lawful (Halal) purposes, and to utilize it such that it brings about blessing and salvation in this world and the Hereafter . Imam Sadiq (AS) said that whoever makes money in unfair ways, he\she will lose it justly . According to Surah Qasas, one should use the wealth that God has granted for doing good to others and preparing for the Hereafter (28:77).
The property and wealth should be used to get God’s satisfaction. It is narrated from Prophet Muhammad (PBUH) that God will punish those who forget about the poor people among them and keep on raising money . Hence, one should not prefer his\her belongings to his\her spirit such that he\she hesitate to use them for spiritual progression. Otherwise, others will inherit this property after his\her death. If they utilize the inherited property in unlawful (Haram) ways, he\she will also be punished for that. If the inheritors use the inherited property properly, they are the ones who will be rewarded .
[i] The acts and practices that are obligatory (Wajib) or recommended (Mustahab) in Islam.
[ii] Animal sacrifice for the sake of God.
- Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
- S. al-Harrani “Tuhaf al-Uqul”, p. 321.
- W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 10.