With the arrival of Ramadan, the rhythm of life in society changes, and this is accompanied by a noticeable change in the work environment, as working hours decrease and the annual question arises: How many working hours? Who is included in the reduction? And what are the limits of the employer's right to organize time? This time the answer is not only social or administrative, but also purely regulatory
The Saudi labor system settled the matter with a clear text; the working hours for the Muslim worker in Ramadan become six hours daily or thirty-six hours weekly. This reduction is not a favor from the employer but a right established by a legal text, based on fasting and the hardship that results from it. Herein lies the philosophy of legislation: taking into account the human dimension of the worker without disrupting production
However, this right is not absolute. The establishment still retains the authority to regulate working hours to suit the nature of its activity, as is evident in sectors that, by their very nature, never cease operations, such as healthcare, aviation, retail, and services. Night shifts, working after Iftar (the evening meal during Ramadan), and flexible working hours are all legally permissible as long as they do not exceed the established maximum working hours
The most notable exception relates to the non-Muslim, as his working hours remain subject to the general rule of eight hours per day, unless the establishment adopts a uniform policy for everyone. This is a logical exception that the regulator linked to the reason of fasting, but in practice it pushes many companies to unify working hours in order to achieve organizational stability within the work environment
When discussing working hours, the issue of overtime cannot be overlooked. Assigning an employee to work beyond the stipulated limit during Ramadan does not deprive them of their rights; rather, it becomes overtime work with pay calculated according to the established rate. This is where the true protection lies; the reduction does not become a mere formality devoid of substance
As for the Eid al-Fitr holiday, it is another systemic station of no less importance, four paid days, starting from the day after the twenty-ninth day of Ramadan, which represents an entitlement that cannot be violated, and any work during it entails compensation. This holiday is not just a vacation, but an extension of the philosophy of balance on which the system is based
In practice, most of the problems that come before labor courts in Ramadan are not related to ignorance of the texts, but rather to attempts to circumvent them: counting rest periods within working hours, changing work schedules in form while keeping the actual hours the same, or employing the Muslim worker for full hours without additional compensation. These practices show that the problem is not in the system, but in the application
Ramadan in the workplace is not just a season for relaxation, but a test of compliance. An organization that regulates working hours according to the system not only fulfills a legal obligation, but also builds a stable work environment and genuine job loyalty, and an employee who understands his rights and duties contributes to productivity that is no less than in any other month
Ultimately, regulating working hours in Ramadan presents a balanced legislative model: thoughtful relief, operational flexibility, wage protection, and well-deserved leave. It is an annual reminder that the relationship between worker and employer is not just an equation of hours and wages, but a system of human rights and considerations regulated by law and reflected in reality
