*1. Tarique Rahman’s Proposal for Observing Ramdan & Eid on the Same Day Worldwide*:

Recently, Tarique Rahman, at an iftar gathering, called upon the religious scholars to consider whether, in this age of science, it is possible to observe Ramadan and Eid on the same day worldwide in coordination with the global community. His statement is not merely a political comment; rather, it has brought renewed relevance to a historic fiqh decision made in 1986.

*2. The OIC Fiqh Academy’s Consensus (Ijma) in Amman*:
In 1986, at a session held in Amman, Jordan, the International Islamic Fiqh Academy—an organ of the Organisation of Islamic Cooperation (OIC)—adopted an important resolution regarding moon sighting, the beginning of Ramadan, and the determination of Eid. This was the largest collective consensus (ijma) of scholars in the Muslim world.
The key points of that juristic consensus were—
(1) Ru’yah (actual moon sighting) is the Shari‘ah basis—direct sighting of the crescent is the fundamental principle for determining Ramadan and Eid.
(2) Reliable testimony is acceptable—verified and trustworthy testimony may be accepted.
(3) The possibility of international coordination—if moon sighting is proven in one region, it may be accepted for other regions as well, particularly where there is no significant horizon-related difference.
(4) Astronomy as a supportive means—although calculation is not the sole basis, it may be used as an auxiliary tool to verify the possibility of sighting.
(5) A call for unity—recommendation for mutual information exchange and coordination to reduce confusion in the Muslim world.
In other words, the 1986 decision did not directly make “one single day worldwide” obligatory; however, it kept the door open for global unity within the framework of Shari‘ah. One of the defining features of the scholars’ consensus was thus preserved.

*3. Tarique Rahman’s Proposal: A Revival of an Old Discussion*:
The core message of Tarique Rahman’s statement was—can the community of scholars move toward global coordination in this scientific age?
It is noteworthy—
He did not speak of imposing a decision.
He invited scholars to thoughtful consideration.
He brought the issue into intellectual discussion, beyond political controversy.
This essentially revives the spirit of the 1986 Amman declaration and the vision of the world’s leading jurists.

*4. International Islamic Calendar: A Scientific Endeavor*:
Various Islamic research institutions around the world are working on the concept of an “International Islamic Calendar.” Its foundations include—
Determination of the Astronomical New Moon
Scientific criteria for visibility
Regional horizon-based analysis
Advance preparation of the calendar
Turkey and several other countries have followed a pre-determined Islamic calendar for many years. As a result—
The schedules of fasting, Eid, and Hajj are known in advance
Administrative and international coordination becomes easier
Confusion is reduced.

*5. Differences of Opinion*:
There are two primary views regarding moon sighting—
(1) Ikhtilaf al-Matali‘ (local horizon-based method):
Each region determines the beginning of the month based on its own moon sighting.
(2) Ittihad al-Matali‘ (global unified acceptance):
If the moon is sighted in one region, it may be accepted for other regions as well.
The 1986 Amman decision presented a policy path that stands between these two positions.

*6. The Context of Bangladesh*:
Bangladesh is a member state of the Organisation of Islamic Cooperation. Therefore, it has both the opportunity and the structural capacity to follow international fiqh decisions.
For many years, the International Al-Hilal Committee has been active in Bangladesh. Scientist Dr. Shamsher Ali has argued in favor of astronomical coordination. According to him—
By using modern technology, confusion can be eliminated and global unity can be established.
If the government, religious scholars, astronomers, and international fiqh experts sit together, Bangladesh can formulate a coordinated policy framework.

*7. Political Will and Practical Possibility*:
The positive aspects of Tarique Rahman’s statement are—
A call for dialogue
Priority given to the community of scholars
Awareness of the international context
In light of the 1986 Amman declaration, it can be said—this is not impossible; however, it requires—
(1) Consensus on Shari‘ah interpretation,
(2) Standardized use of astronomical data,
(3) A state-level policy decision
(4) International coordination.

*8. The Responsibility of the Government*:
In 1986, the world’s leading jurists gathered in Amman and demonstrated that the path to unity remains open within the framework of Shari‘ah. Modern technology has made that path even smoother.
The question of observing Ramadan and Eid on the same day is not merely a matter of a calendar; it concerns the unity of the Ummah, knowledge-based decision-making, and harmonizing Shari‘ah with modernity.
Prime Minister Tarique Rahman’s proposal has breathed new life into that discussion. What is needed now is not emotion, but wisdom; not division, but unity; not argument, but informed dialogue.
Perhaps history is once again looking toward Amman 1986—to transform the old call for unity into reality within a new context. For this purpose, the government must take the necessary initiatives through the Islamic Foundation. If so, the proposal could be implemented as early as the coming Eid.