Ramadhan far from home
Published: 03:02 PM,Feb 17,2026 | EDITED : 07:02 PM,Feb 17,2026
Experiencing Ramadhan in Europe is a unique kind of contradiction. The month is deeply spiritual, communal and transformative for Muslims around the world, yet in much of Europe it passes almost invisibly, folded into the ordinary rhythm of daily life. Unlike in Muslim-majority countries, where Ramadhan reshapes public schedules, social life and even city landscapes, European societies largely continue as normal. Muslims fast, pray and reflect, but they do so within systems that rarely adapt or acknowledge the month in any meaningful way.
In many Muslim countries, Ramadhan changes the pace of life. Work hours are often reduced, schools may adjust their schedules and evenings become the heart of social activity. Restaurants close during the day and reopen after Iftar. Streets come alive at night with families gathering, markets buzzing and mosques filled for prayer. Ramadhan becomes a collective experience.
In Europe, however, Ramadhan is treated like any other month. Muslims work full shifts, attend school for regular hours, take exams, commute and meet deadlines, all while fasting. There is little institutional recognition that millions of people are observing a spiritual practice. Even in countries like France, which has one of the largest Muslim populations in Europe, Ramadhan does not affect the public calendar. The month remains personal rather than societal.
One of the clearest examples is Eid. In most European countries, Eid is not a public holiday, meaning Muslims must often request time off work or miss school to celebrate. This stands in contrast to Christian holidays such as Christmas and Easter, which are automatically built into national schedules. A few years ago, some US states began allowing students from different religious backgrounds to take days off for major religious events, recognising that public life should not revolve solely around Christianity. Europe, despite its diversity, has been slower to move in that direction.
Of course, Ramadhan is not completely absent from European public spaces. In larger cities, some grocery stores will add small decorations or special shelves to mark the beginning of the month. One might find Ramadhan desserts, dates, or imported ingredients that cater to Muslim communities. But this is still far from the atmosphere in Muslim countries, where malls, streets, and public spaces are often decorated extensively. In Europe, Ramadhan remains something you notice mostly if you are already looking for it.
Beyond the lack of adaptation, there is also the constant need to explain. Most people in Europe understand the basic concept of fasting, but every year Muslims are asked the same questions: Can you drink water? Do you fast if you’re sick? Don’t you get hungry? As someone who lived in France for eight years, I found myself answering these questions every Ramadhan, often to the same colleagues or classmates. The curiosity is usually harmless, but it highlights how Ramadhan is still seen as something unfamiliar, even after decades of Muslim presence in Europe.
The physical challenge of fasting also depends heavily on the season. When Ramadhan falls during the summer months, the days in Europe can be extremely long. In some places, fasting begins around 4 or 5 am and lasts until nearly 10 or 11 pm. That means going without food or water for up to 18 hours, while still working, studying, commuting and functioning in a society that does not slow down. It can be exhausting, especially for students sitting through exams or workers doing physically demanding jobs. In contrast, winter Ramadhans are much shorter and often easier to manage. Fasting may start around 6 or 7 am and end by 5 or 6 pm, making it more comfortable and less disruptive. The experience of Ramadhan in Europe can therefore vary dramatically depending on the time of year.
Another everyday challenge is prayer. In many European schools and workplaces, there are no dedicated spaces for Muslims to pray, even though prayer is a central part of Ramadhan. Muslims often have to improvise, finding a quiet corner, praying in a car, or delaying prayers until they return home. In Muslim-majority countries, prayer spaces are built into public life. In Europe, practicing often requires private negotiation and personal adjustment.
Perhaps the most striking difference is the public environment during the day. In Muslim countries, restaurants and cafés are often closed during fasting hours, and the entire society shares the rhythm of hunger and anticipation until Iftar. In Europe, life continues normally. People eat lunch in front of fasting coworkers, cafés remain open, and the smell of food is everywhere. Muslims must get used to fasting in a world where the majority is not fasting, a daily reminder that Ramadhan here is an individual act rather than a collective one.