Determining Islamic months and prayer times has long been a subject of scholarly discussion, with various groups often insisting their method is the only ‘correct’ one. However, closer examination reveals this is fundamentally a matter of juristic interpretation (ijtihād) and communal agreement, not an exact science nor a core tenet of faith (usūl al-dīn). While the Qur’an and Sunnah provide general guidelines, the specifics, particularly regarding obscured visibility or persistent twilight, were left to scholarly reasoning, making differences of opinion permissible and expected within defined Islamic parameters.
The Subjective Nature of Moonsighting
The way Muslims handle cloudy days is one of the most evident proofs that the start of the month is not an objective scientific fact but rather a matter of human discernment. When the sky is overcast, we complete 30 days of the previous month before starting the new one, even though the moon’s position in space remains unchanged. If the beginning of the month were an absolute astronomical reality, then clouds would have no bearing on it. Yet, the Prophet ﷺ instructed:
“The fast (begins) on the day when you (i.e., the Muslim community) fast; the breaking of the fast is the day on which you break the fast; and (Eid) al-Adha is the day on which you offer your sacrifices.” (Tirmidhi)
This hadith underscores that the communal practice (‘urf) is given importance, not simply as an independent cosmic event. Imam Ahmad (may Allah have mercy on him) reinforced this by stating:
“He should fast with the ruler and the jama’ah of the Muslims, whether [the sky] is clear or cloudy.”
Thus, the start of the month, along it primarily being a religious decision, it is also a social and juristic decision, not a purely scientific one.
Even Calculations Involve Subjectivity
Some might argue that astronomical calculations remove ambiguity in determining the lunar month’s start. However, this is not entirely accurate. Calculations themselves are subject to human judgment when establishing the criteria.
For example, Turkey adopts an elongation standard of eight degrees. But why eight? Why not seven or nine? There is no divine or prophetic instruction specifying this. It is an administrative choice (tandhīm) based on ijtihād, not derived from definitive textual evidence.
Other countries follow varying methods: some require physical sighting, others rely on the birth of the new moon, while some use visibility curves. None of these approaches is divinely mandated; all are human reasoning and interpretation outcomes.
The Prophet ﷺ did not prescribe a rigid scientific method because the goal was also practical unity, not necessarily astronomical precision.
The Analogy of Prayer Times
Consider the following: The Prophet ﷺ said:
“When you pray Fajr, its time is until the first part of the sun appears.” (Sunan an-Nasa’i)
Yet today, we do not visually verify the sun’s position before performing our prayers. Instead, we rely on timetables derived from astronomical calculations. The objective is not to replicate the precise Prophetic method of determining prayer times but to establish conviction (yaqīn) through any reliable and practical means. In the same way, moonsighting is a means to an end, not an end in itself.
The Need for Unified Leadership
The proliferation of competing moonsighting committees, each asserting exclusive adherence to ‘authentic Sunnah’ methodology, reflects a broader issue of unified leadership in the UK or the West. This phenomenon mirrors contemporary challenges in Islamic communal governance, wherein jurisprudential differences become sites of institutional contestation rather than healthy scholarly diversity. The Prophet ﷺ consistently prioritised communal unity (jamā’a) over methodological particularism, establishing an essential precedent for contemporary practice. Normatively, the Muslim ummah should:
- Follow a single recognised authority (whether Saudi, global sighting, local sighting, or calculation) to avoid unnecessary divisions.
- Recognise that no method is 100% “correct”-they are all valid approaches within the realm of ijtihād.
- Focus on unity and ease rather than turning moonsighting into an ideological battleground.
The start of the Islamic month is not a fixed astronomical fact but a matter of communal agreement. Whether through sighting, calculations, or following a central authority, the key is unity, not rigid adherence to one method over another. Scholarly perspectives that prioritise methodological rigidity over communal cohesion risk neglecting the higher objectives (maqāṣid) of Islamic jurisprudence, wherein preserving social harmony (ḥifẓ al-umma) constitutes a fundamental Shari’ah priority that transcends individual interpretive preferences.
As the Ummah faces more significant challenges, we must prioritise cohesion over personal opinions. The Prophet ﷺ did not leave us a rigid scientific formula-he left us a principle: “Fast when the people fast, break fast when the people break fast, and let Eid be on the day the people celebrate it.”
Addendum
Matters related to Ramadan timings fall within the derived aspects of the law (Shari’ah), where differences of opinion are acceptable and even considered a mercy, provided they do not lead to inter-communal disharmony. We do not promote any single view but recognise that all these opinions are the fruits of the diligent labour of qualified scholars, and are within the parameters of the law. No viewpoint has a definitive and unequivocal sacred text by which it may gain monopoly over others, though some positions are more textually and classically evidenced than others. We believe that maintaining ties of mutual love and harmony is a far greater obligation than rigidly sticking to one’s opinion in such derived matters. However, it is past time to build local consensus on these issues, given the animosity and strife that such differences create. The BBSI extends an offer, considering its unique ecumenical position bridging scholarly, ethnic, and regional groups, to come together as a single Muslim community in the UK to find a way forward so as to ensure fidelity to tradition, ease for the community, and inter-communal harmony.
Please see BBSI’s full guidance on this issue HERE