As Ramadan 2026 approaches, Muslim communities across the Middle East, South Asia, and the wider world are once again preparing for a familiar but deeply significant question: will the holy month begin on Feb. 18 or Feb. 19? The answer depends on how the new crescent moon is observed — a decision shaped by geography, religious interpretation, and evolving astronomical science.
At the heart of the discussion is the long-standing difference between physical moon sighting and astronomical calculation, a debate that spans centuries and continues to resonate from Saudi Arabia to Indonesia.
Moon Sighting and Religious Authority
In Saudi Arabia, where physical moon sighting traditionally determines the Islamic calendar, authorities have reiterated their reliance on visual confirmation. The Saudi Supreme Court issued its customary call ahead of the expected sighting window, stating: “The Supreme Court calls on all Muslims in the Kingdom to sight the crescent of the month of Ramadan on the evening of the 29th of Sha’ban.”
Similar announcements have been echoed by religious bodies across the Gulf, reinforcing the view that direct observation remains central to Islamic practice in many countries.
In contrast, several nations and Muslim organizations elsewhere lean more heavily on astronomical data. The Indonesian Ulema Council has previously emphasized a hybrid approach. Council officials have noted that “astronomical calculations help guide the process, but the final determination still respects religious criteria.”
A Global Calendar, A Shared Conversation
These differing methodologies mean that Ramadan may begin on different days depending on location. In parts of South Asia, Southeast Asia, Europe, and North America, Muslim communities often look to local moon sighting committees or trusted international authorities, sometimes leading to parallel observances.
The International Astronomical Center, based in the United Arab Emirates, has repeatedly highlighted how geography affects visibility. Its chairman, Mohammed Shawkat Odeh, has explained in past briefings that “the crescent may be visible in some parts of the world but impossible to see in others on the same evening.”
That scientific reality feeds into a broader cultural dialogue about how faith traditions adapt across borders.
Tradition Meets Modern Science
For many scholars, the discussion is not framed as conflict, but as coexistence. Egypt’s Dar al-Ifta has previously described moon sighting as “a religious practice supported — not contradicted — by astronomical science,” stressing that calculations can help rule out errors while preserving religious intent.
This perspective has gained traction as Muslim populations become increasingly globalized, with families and communities spread across continents.
Why the Date Matters
Beyond ritual timing, the start of Ramadan carries practical implications. Governments adjust school and work schedules, markets respond to shifts in consumer behavior, and international travel patterns change. In countries with large Muslim populations, a one-day difference can affect millions of people.
Yet for many observers, the annual debate itself has become part of Ramadan’s cultural rhythm — a moment that brings together faith, science, and shared anticipation.
As one Islamic scholar summarized in a recent public forum, “The moon reminds us that Islam is lived in real places, under real skies, by communities that are both united and diverse.”
Whether Ramadan 2026 begins on Feb. 18 or Feb. 19, the discussion surrounding its arrival once again underscores the global nature of Islam — and the enduring balance between tradition and modern understanding.
