Another Ramadan, another moon sighting palava.

Apart from the heightened self-consciousness and religious discipline that Muslims in Nigeria exhibit during this blessed month of Ramadan, an unfortunate trend has persisted over the years. This concerns the recurring claims that the Sultan of Sokoto, as Amirul Mu’minin, and the National Moon Sighting Committee rely on moon sightings from Saudi Arabia before making announcements in Nigeria.

Those who push this narrative often insist that even when the crescent is sighted in parts of Nigeria, the Sultan deliberately aligns his declaration with Saudi Arabia. While this claim has gained popularity, it is, in reality, misleading.

It is therefore quite telling that almost immediately after announcements emerged from Saudi Arabia confirming that the moon was not sighted, familiar claims began to circulate once again, suggesting that the Sultan would simply follow suit and declare Eid accordingly. This pattern of rushing to conclusions, even before any local verification or official pronouncement, is precisely what continues to fuel confusion and deepen distrust.

There have been several instances that contradict this line of thinking. For example, in 2016 and 2017, Nigeria and Saudi Arabia commenced Ramadan on different days due to differences in verified local sightings. Similarly, in 2022 (1443 AH), Nigeria began fasting a day after Saudi Arabia because the crescent was not confirmed locally despite announcements elsewhere. These instances clearly demonstrate that Nigeria does not mechanically follow Saudi Arabia but operates based on its own verified reports.

More recently, the National Moon Sighting Committee has consistently called on Muslims across the country to report sightings from various locations, emphasizing local verification. This process reflects the classical Islamic method rooted in testimony rather than blind external reliance.

It is also important to note methodological differences. While Saudi authorities often combine physical sighting with astronomical calculations and optical aids such as telescopes, moon sighting in Nigeria largely emphasizes naked-eye observation, supported by credible witnesses. Furthermore, contrary to what many assume, the exercise in Nigeria is conducted for every month of the lunar calendar, not only during Ramadan and Dhul-Hijjah.

Islamically, the basis for moon sighting is clear. The Prophet ﷺ said: “Fast when you see it (the crescent) and break your fast when you see it. If it is obscured from you, then complete thirty days.” This establishes local sighting as the operative principle, tied to verification within a community, not dependence on distant outcomes.

The Qur’an also reminds us: “O you who believe! Obey Allah, obey the Messenger, and those in authority among you” (4:59). In our own context, the Sultan, as Amirul Mu’minin, represents that recognized authority in matters that affect the collective practice of Muslims.

The Prophet ﷺ also said: “The Imam is a shield; people fight behind him and are protected by him.” And in another narration, he advised patience with leadership even where there are reservations. These teachings are not a call to suppress reason or inquiry, but a clear warning against actions and attitudes that can fracture communal unity.

It is therefore disturbing that, despite clear evidence and established Islamic principles, misinformation continues to spread, sometimes even before any official announcement is made. To pre-emptively conclude that a decision has already been taken simply because of developments elsewhere is not only unfounded, it reflects a deeper problem of distrust that has been allowed to grow over time.

This issue, if left unchecked, will continue to deepen divisions among Muslims in Nigeria. In many ways, it already has.

The Sultan, even if one assumes, it’s rightly or wrongly, that he aligns with external sightings, still remains the Amirul Mu’minin in this country and should be accorded that respect. Our tradition is clear on the importance of order and unity in collective religious matters. Disagreement is not the problem; how we manage it is.

At the very least, we owe ourselves the responsibility of verifying information before spreading it, of engaging with sincerity rather than suspicion, and of placing the unity of the Ummah above the satisfaction of being “right” in argument. Ramadan is meant to discipline not just our appetite, but also our tongues, our assumptions, and our conduct.

If we find ourselves, year after year, arriving at conclusions even before the processes meant to guide them are completed, then the problem is no longer about moon sighting alone. It becomes a question of trust, of patience, and of whether we are willing to uphold the very principles our faith has laid down. Without that, the real loss will not be about when Eid is declared, but about what we continue to lose as a community.