Executive Summary
The article outlines the decision-making process of Wifaqul Ulama (UK) regarding the moon sighting for Ramadan 1446 AH. It addresses criticisms and clarifies the principles underlying their decision.
Wifaqul Ulama accepts moon sighting reports from within the UK when a trustworthy individual testifies to having seen the moon, provided the sighting meets its rigorous criteria.
If no confirmed sighting is made locally, Wifaqul Ulama accepts official declarations from Morocco. These are deemed valid, as thorough evaluations have shown that Morocco’s moon sighting procedures are consistent with Shar‘ī principles and subject to a rigorous process.
Wifaqul Ulama also considers the rulings of a panel of ‘Ulama in South Africa. Their moon sighting system has been reviewed and found to comply with the requirements of the Shari’ah.
Saudi Arabia’s moon sighting reports are not relied upon due to widespread scepticism about the reliability of their process and past inconsistencies.
The article further explains that the use of optical aids for moon sighting is well-established in classical Fiqh literature and has been part of Wifaqul Ulama’s criteria since its founding in 2007.
After careful review, Wifaqul Ulama concluded that the sighting of the first hilal of Ramadan was valid. The testimony met Shar‘ī standards and complied with the organisation’s published criteria.
Introduction
All praise belongs to Allah alone, and peace and blessings be upon the last of the prophets.
This year, at the beginning of Ramadan, some individuals raised objections, questioning the basis upon which Wifaqul Ulama announced the start of Ramadan when the new moon was not sighted in Morocco. Some even spread rumours about the decision-making process in Wifaqul Ulama. This article aims at addressing these concerns.
At Wifaqul Ulama, the shura panel responsible for evaluating moon sighting testimonies follows a comprehensive process. Their decision is based primarily on the criteria found in the books of fiqh. The panel examines several key factors:
1. Compliance with Shari’ah conditions: Does the sighting meet the legal criteria established in Islamic jurisprudence?
2. Credibility of the witness: Is the individual reliable and trustworthy?
3. Validity of the testimony: Does the testimony meet the Islamic conditions for shahadah (legal testimony)?
4. Astronomical data: Was the moon sighting physically possible based on scientific evidence?
Additionally, Wifaqul Ulama maintains strong relationships with moonsighting committees worldwide. The decisions and reports of these bodies may also be considered to help assess and verify the testimony.
Why Does Wifaqul Ulama Accept Moon Sighting Reports from Other Countries but Not from Saudi Arabia?
After many years of research and careful examination, Wifaqul Ulama has identified several issues with Saudi
Arabia’s moon sighting process. These concerns are well-documented and have led to a lack of confidence in their system. While this article does not focus solely on that topic, some of the key reasons for this stance are outlined below:
Limited Moon Sighting Practice: In Saudi Arabia, actual moon sighting is conducted only during four specific months of the year. For the remaining months, dates are determined using a civil calendar rather than verified moon sightings.1
Concerns from Firsthand Observation: During a visit to Tumair in June 2023, Wifaqul Ulama representatives observed serious irregularities in the shahādah (testimony) process. On that occasion, some individuals claimed to have seen the moon before sunset—a claim that was accepted by the Qadhi. This directly contradicts Shar‘ī guidelines, which require the moon to be sighted after sunset.2
Lack of Regional Corroboration: Moon sightings reported in Saudi Arabia are often not confirmed by
neighbouring countries on the same day, raising questions about their reliability.
Expert Criticism: Experts in both fiqh and astronomy have raised serious doubts about the accuracy and validity of Saudi Arabia’s moon sighting methodology.3
Ramadan 1446 According to Wifaqul Ulama, a sighting report will only be accepted if it meets its criteria. The decision regarding the sighting of the Ramadan moon was also made in light of this principle. Sightings in Saudi Arabia are not subject to an acceptable level of scrutiny and for this reason, the ‘Ulama have not considered
their announcements. The questions to not follow Saudi Arabia was never about the use of telescopes or optical aids, it was about the factors to referred to above.
However, since there was a possibility of sighting the new moon in both in the UK and in Morocco, we awaited reports of sighting. Morocco base the Islamic months on sighting the moon with the naked eye and announced that their criteria was not met. They do not accept sightings with an optical aid.
In the UK, while it was not possible to sight the new moon with the naked eye, it was possible to observe it using optical aids. A dedicated individual in Bolton, who observes the moon every month using specialist equipment, reported sighting the moon through an optical aid [binoculars]. After thorough discussion and
evaluation of the report, Wifaqul Ulama decided to commence Ramadan.
Two issues posed by this decision to start the month
The first issue is regards to the altitude of the moon. The observer who sighted the hilal states that the hilal at sunset was 6.57° above the horizon and at the time of observation was 2.17°. How high does the moon have to be for it to be visible?
The answer is that the opinions of scholars differ on this. Some scholars believe that for the moon to be visible with the naked eye, it is necessary for it to be at least ten degrees above the horizon; this is the opinion of Maulana Sameeruddin Qasmi and some others. However, if optical aids are used in exceptional conditions, then some ‘Ulama are of the view that the moon can be sighted below 10°.
Given that it was possible to sight the hilal in Britain using optical aids, and sworn testimony provided by a trustworthy individual to this effect, the scholars of Wifaqul Ulama decided to accept this sighting.
Can a sighting based on optical aid only be used to begin a Shar’ī month?
This is the second issue. The answer is, as mentioned above, that for a physical sighting with the naked eye, it is necessary, according to experts, for the moon to be at least ten degrees high and for there to be a possibility of sighting. If there is no such possibility, but the moon is less than ten degrees high, then if a person who is an expert in this field, is trustworthy, whose previous testimonies have proven correct, and who swears an oath to their testimony, reports a sighting through an optical aid due to unclear atmospheric conditions, then the testimony obtained through this instrument will be accepted. Wifaqul Ulama have accepted similar sightings in the past as this is in line with its published criteria. It should be noted that Wifaqul Ulama held their Annual General Meeting on the 5th Dhul Qa’adah 1446/3rd May 2025 where the ‘Ulama considered whether the criteria should continue to allow optical aid only sightings or whether it should adopt a policy of accepting naked eye sightings only. This would mean that optical aids would be permitted to be used to track the position of the moon, however in the absence of a subsequent naked eye sighting, it would not be the basis of the start of the new month. It was agreed in the meeting that optical aids would no longer be the basis on the start of any new month unless it is supported by a naked eye sighting. However, this should not be taken as admission that the use of optical aid is not
permitted.4
Is there any basis to the use of optical aids in the books of Fiqh?
The criteria to accept optical aids is one supported by the books of fiqh:
Hakīmul Ummah Maulana Ashraf Ali Thānwi هللا رحمه writes:
“There is no separate ruling for seeing with a telescope or without it. The rulings that apply to seeing without an optical aid also apply to it. If there are clouds or haze on the horizon, sighting [with an optical aid] is sufficient for everyone, provided there is no impediment. However, if there are no clouds [ie the sky is clear], then it is not permissible for others to act upon it [the sighting done with an optical aid], and it is also not permissible for them [those who used the telescope to act on the sighting].” (Imdad al-Fatawa, Vol. 2, p. 110, published by Darul Uloom Karachi) Shaykhul Hadith Mufti Ridha-ul-Haq of Darul Uloom Zakaria, South Africa, was asked about the ruling on sighting the moon with optical aids: In his response, he writes:
“A telescope is merely an instrument that enhances vision, like eyeglasses. There is no harm in utilising it. Furthermore, the status of a sighting through modern instruments is merely that of unveiling (kashf), meaning it is not that something non-existent appears due to it. Rather, it makes a pre-existing object, which we could not see due to distance, haze, or weakness of sight, visible.”
After quoting a passage from the authoritative Hanafi text Durr al-Mukhtar, he writes:
“Therefore, it is permissible to seek help from these modern instruments.”
It is stated in Idhah al-Masā’il:
“Sighting [the hilal] with a telescope is also correct and reliable.” (Idhah al-Masail, p. 80)
Similarly, in Jadeed Fiqhi Masā’il it is stated:
“Sighting is considered reliable through a telescope.” (Jadeed Fiqhi Masail, Vol. 2, p. 24)
In Fatāwa Darul Uloom Zakaria (Vol. 3, p. 243-244):
s”If the sky is cloudy, a strong presumption is sufficient. Therefore, in such a situation, sighting through a telescope is reliable.”
The esteemed scholar of India, Maulana Khalid Saifullah, writes:
“The effort involved in sighting through an airplane or telescope is against the spirit of Shari’ah. However, if the moon is sighted in this way, it will be considered valid at that time, provided that the airplane’s altitude is not so high that the atmospheric conditions change. Regarding the telescope, it should be kept in mind that the status of sighting through it is merely that of unveiling, meaning it is not that something non-existent appears due to it. Rather, it makes a pre-existing object, which we could not see due to distance, haze, or weakness of sight, visible.”
This understanding was also discussed by the early fuqahā, they mention that if a person sees the moon from a high place while it is not visible from below, the sighting of the new moon will be considered valid,provided that his report is reliable and properly organised.
Mufti Muhammad Suhaib Kamran of Darul Uloom Karachi writes in response to a question:
“According to our research so far, the sighting of the moon through a telescope that merely enhances the power of sight and, with the help of lenses etc., gathers the light of a celestial body present on the horizon and increases its size, thus only facilitating viewing, is considered by us to be a true sighting of the actual moon according to Shari’ah.”
From this, it becomes clear that if a Muslim who is an expert in this field sights the moon through optical aids and testifies to it under oath, a decision on the sighting can be made after due verification. However, in a situation where sighting is impossible, their testimony will not be accepted. All the major Muftis of India and Pakistan agree on this.
Is there a minimum time that the hilal must be sighted?
Another concern that some have mentioned is that the person who sighted the moon only saw it for two seconds. Is this acceptable? These concerns, as well as others regarding the Ramadan sighting, need to be understood considering Shari’ah. Moon sightings for Ramadan according to the Hanafi Madhab differ from those for other months. If there is a possibility of starting Ramadan and avoiding people missing a fast, the Hanafi Madhab encourages this.
This is evident in the books of Fiqh, which state that for all months except Ramadan, two witnesses are necessary, and they must use the words of testimony (shahadah). For Ramadan, this is not the case. This is based on the understanding that the sighting of the Ramadan moon is primarily linked to a religious obligation (fasting) and thus falls under the category of akhbar (news/information) rather than strict shahadah.
For this reason, following a scrutiny of the conditions on the night of the observation and a discussion with the witness and within the shura, the Amīr of Wifaqul Ulama, Maulana Muhammad Ayyub Surtee, alongside the senior ‘Ulama that are part of the shura had to decide whether to start Ramadan based on the optical aid sighting of one man who had seen the moon for a short period of time in hazy conditions, or not to start Ramadan, they opted to start the month. Since one person had sighted the moon and the criteria for the validity of the sighting were present in terms of physical and astronomical possibility, there was always the chance that news of someone else seeing the moon might arrive later, or even the next day. This would result in missing a fast and having to make qadha. If, on the other hand, the month had started based on this sighting, this would not have been an issue and the fast would have counted as nafl. This ruling was given in light of the spirit of Shari’ah.
Doubts regarding the sighting for a short duration might pose issues for some people. However, the same can be said about having only one witness. Shari’ah encourages that for Ramadan, if it is possible to begin the month due to receiving the news (akhbar), the month should start. It is better to have an extra fast than to miss one.
According to the Ahādīth, the word used is ru’yah (seeing), which is not specified in terms of duration or any other conditions. The term is general (Mutlaq), therefore duration is not a factor. It is possible that doubts such as these may have affected the start of another month, but in this case, since there was a chance that Ramadan had started, it was decided to begin the month based on this sighting.
Was there any disagreement among the Shura members about the moon sighting announcement for Ramadan?
There is no truth to the propaganda spread by some individuals that there was a major disagreement among the members of Wifaqul Ulama regarding the announcement of Ramadan, that two factions were forming, and that people were very worried. We do not know which servant of Allah gave this false news to Maulana Sameeruddin Qasmi, and he mentioned it in his statement relying on this news, whereas Maulana was neither
present in that meeting nor was this information given to him by any responsible member of Wifaqul Ulama.
It should be noted that Maulana Sameeruddin is not a member of the Wifaqul Ulama Shura. Although he is a respected scholar of fiqh and astronomy, and Wifaqul Ulama greatly values his contributions over the years, Wifaq’s criteria is based on the collective opinions of many experts. After thorough deliberation, Wifaq has formulated what they believe to be the best approach for Muslims in the UK.
This consensus might sometimes differ from individual scholars’ views, but it is always reached through careful analysis of the information available by scholars dedicated to this work. As is the case in general and important meetings, there were different opinions here as well; both sides had their own arguments, and the decision made by the Amir of Wifaqul Ulama, based on the arguments outlined above, was accepted by
everyone.
Conclusion
In summary, the decision by Wifaqul Ulama (UK) to announce the start of Ramadan was based on rigorous process. Despite the controversies and critiques, the decision was rooted in established Islamic jurisprudence and aimed at ensuring the proper observance of the holy month.
Written on behalf of the Wifaqul Ulama Shura
24th May 2025
References
1 https://www.salahtimesuk.com/wp-content/uploads/The-Islamic-Calendar-according-to-Muslims-in-the-UK-2.pdf
2 https://youtu.be/sDJjAiPK3OE?si=naBa02NUQRLqoQMU
3 https://jknfatawa.co.uk/wp-content/uploads/2020/09/Shifting-from-Saudi-to-local-or-RegionalSighting_compressed_compressed.pdf and
https://www.croydonmosque.com/pdf/The_History_of_the_UK_following_the_Saudi_Arabia.pdf
4 https://www.wifaqululama.co.uk/criteria/
