The beginning and end of the sacred month of Ramadan often become a flashpoint for disputes and fragmentation within Muslim communities. These conflicts, though rooted in methodological differences, severely violate the spiritual mandate for unity and order commanded by the Qur'an. The resulting "incessant squabbling" transforms a purely juristic matter into a source of severe disunity, contrary to the imperative to hold fast to the rope of Allah and avoid factionalism (Qur'an 3:103, 3:105).
This analysis seeks to move beyond emotional arguments, re-examining the primary Islamic sources—Qur'an, Sunnah, and Seerah—and integrating modern science to establish a robust and unified framework.
I. The Foundations: Purpose and Mandate
The Qur’anic Purpose (Mawaqit)
The function of the crescent moons (Ahillah) is clearly established in the Qur'an as indicators of time: "They ask you about the crescent moons. Say they are indicative of time for people and for the pilgrimage" (Qur'an 2:189). This defines the lunar calendar as a practical mechanism (Mawaqit) for communal and religious organization. Since the goal is the orderly administration of time, the methodology adopted must prioritize consistency and verifiable certainty (Yaqin).
The Prophetic Command (Ru'yah)
The Prophet Muhammad (peace be upon him) established the definitive trigger for the month's commencement: "Fast upon seeing the crescent and break your fast upon seeing it". This Ru'yah (sighting) is the legal trigger (Sabab) for the month's entry. Crucially, classical jurisprudence accepted the testimony of one upright, trustworthy person to confirm a sighting, demonstrating that Ru'yah is the means (wasilah) to establish certain knowledge of the month's entry, not an abstract ritual required of every individual.
II. Analyzing Methodologies Through Sunnah and Science
The question of how to determine the month has historically focused on five main approaches:
1. Astronomical Calculations (Hisab)
The Misconception of Prohibition: The Hadith often cited to prohibit calculation—"We are an illiterate nation. We do not write or calculate months"—was understood by classical scholars in its specific context: the early Muslim community lacked the capacity for accurate calculation. Their rejection of calculations was historically justified because pre-modern astronomical methods were imprecise and unreliable, offering only uncertain knowledge (ma’rifah zanniyah). Using fallible means to determine religious obligations was correctly prohibited.
The Scientific Correction: Modern science has revolutionized this issue. The rejection of calculation does not apply when science can achieve certainty. Today, the methodology of Imkan al-Ru'yah (Calculated Possibility of Sighting) is utilized. This does not rely on the invisible "birth" of the moon (conjunction) but accurately determines if the moon has reached the physical, geometric parameters required for actual visibility. These criteria—such as an elongation (angular distance from the Sun) of at least 7.5° and an altitude of 5° above the horizon—filter out impossible sightings and verify the potential for Ru'yah with scientific certainty (yaqin qat'i). This reconciliation makes calculation a necessary aid to confirm the religious requirement, not a rejection of it.
The Analogy of Prayer Times: The difference between the Sun and Moon explains why the Prophet (peace be upon him) permitted calculation for solar movements (prayer times) but mandated sighting for the lunar month. The solar cycle is fixed and entirely predictable. The lunar crescent's visibility, however, is highly variable due to localized atmospheric and geographical factors. The miracle lies not in prohibiting calculations entirely, but in establishing a simple, accessible standard (sighting) for the entire Ummah until a reliable, globally accessible, and certain alternative could verify the moon's presence—a certainty now provided by Imkan al-Ru'yah.
2. Universal Sighting (Ittihad al-Matali')
This view asserts that a sighting anywhere in the world binds all Muslims globally. While this aligns with the universal spirit of Islam, it fundamentally clashes with both scientific reality and explicit Prophetic instruction based on Ikhtilaf al-Matali' (Difference of Horizons).
3. Local Sighting (Ikhtilaf al-Matali')
This position holds that the start of the month is determined locally, based on visibility in one's own region. This aligns perfectly with both the Sunnah and scientific reality:
- Sunnah Evidence (Hadith of Kurayb): The definitive evidence is narrated by Kurayb, who informed Ibn Abbas in Madinah that the people of Ash-Shaam (Syria) had sighted the moon a night earlier. Ibn Abbas rejected this distant sighting, stating: "No, that is how the Messenger of Allah commanded us". This is a direct textual ruling from a senior Companion, explicitly attributing the principle of local determination to the Prophet (peace be upon him), demonstrating that a sighting in a geographically distinct horizon is non-binding on another.
- Scientific Rationale: It is an indisputable astronomical fact that the crescent moon's visibility is tied to geographical and atmospheric conditions; it is physically impossible to see the same crescent simultaneously across vast distances due to the earth's curvature and rotation.
This method, which relies on local observation or a unified local determination based on Imkan al-Ru'yah , is the most logical, scientifically sound, and textually authentic approach for community organization.
4. Following Saudi Arabia for All Months / 5. Following Saudi Arabia for Dhul-Hijjah Only
There is no evidence in the Qur'an, Sunnah, or the consensus (Ijma') of classical jurists to mandate following the moon sighting of any single country, including Saudi Arabia. Arguments based on its status as the birthplace of Islam are emotional, not legal.
The Independence of Eid al-Adha and Hajj: The argument that Eid al-Adha must follow the day of Arafah in Makkah is contrary to established Seerah and Fiqh.
- Eid al-Adha (and the sacrifice, Udhiyyah) was legislated in 2 AH. The obligation of Hajj (and the Day of Arafah) was legislated in 9 AH. For seven years, the Ummah celebrated Eid without any reference to Hajj.
- The Prophet (peace be upon him) performed Udhiyyah in Madinah annually without attempting to correlate his local Dhul-Hijjah sighting with Makkah’s Arafah.
- Hajj is a location-specific (Makani) worship confined to Makkah. Eid al-Adha and the fast of Arafah for non-pilgrims are time-specific (Zamānī) acts, correctly determined by the local sighting of the 10th and 9th of Dhul-Hijjah, respectively.
The historical contradiction regarding the dates of the Prophet's final Hajj (Friday, 9th Dhul-Hijjah) and his death (Monday, 12th Rabi' al-Awwal) arises precisely because the Makkah and Madinah sightings were not synchronized, further reinforcing the principle of local determination.
III. Conclusion: Unity Through Authority
Of the approaches analyzed, the use of a reliable method to establish certainty (scientific Imkan al-Ru'yah) and its application based on geographical regions (Local Sighting or Ikhtilaf al-Matali') are the most authentic and logical approaches.
The persistent schisms that fracture communities, however, result not from the legitimacy of these differences, but from a failure to manage the Ikhtilaf (disagreement) with proper Adab (etiquette). The ultimate resolution rests with the Ulu al-Amr (those charged with authority). The Qur'an commands obedience to Allah, His Messenger, and the Ulu al-Amr (Qur'an 4:59).
In countries lacking a Muslim state, this authority is vested in recognized scholarly bodies or councils, such as the Fiqh Council of North America (FCNA) or the European Council for Fatwa and Research (ECFR), acting as the Ulu al-Amr. Once a legitimate, scholarly authority in a defined region adopts a transparent methodology—especially one utilizing the verifiable certainty of Imkan al-Ru'yah —the community is obligated to follow that ruling to eliminate disunity and uphold the greater Shari'ah objective of communal order and cohesion. Disagreement over the method must not lead to the prohibited outcome of fracturing the Ummah.
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