While Christians lent, Muslims start Ramadan in a rare coincidence

 

In a rare coincidence that happens once in 33 years, Christians' Lent and Muslims' Ramadan, the fasting of the two biggest faiths in the world, started the same day yesterday.

As the Muslims thronged mosques to herald Ramadan, one of the five biggest pillars of their faith, Catholics and Anglicans rushed to churches to also usher in the fasting period.

It is purely an issue of the calendar. Lent is based on the Christian liturgical calendar and the flexible date of Easter, celebrated on the first Sunday after the first full moon following the spring equinox.

Meanwhile, Ramadan is the ninth month of the Islamic lunar calendar, based on the solar calendar, about ten to twelve days long each year, making it movable from year to year.

Yesterday’s sermons were almost similar. Help the poor and repent. But the current issues did not miss out in the sermons broadcast through loudspeakers mounted in church and mosque minarets.

“In the second week, we will pray for the nation. The economy is in turmoil, and the debt is piling up every day,” said Mombasa Catholic Archbishop Martin Kivuva in his lunchtime sermons.

He also went for the juggler of politicians, he said have turned the altar into a theatre of their political theatrics. “The church have been turned by politicians into places to show off,” he said.

Archbishop Kivuva said the human sanctity of life has been eroded in the country due to increasing cases of senseless killing and advised Kenyans and the government to use the Lent period to retrace their steps.

“It is a period to seek repentance, as stated in the book of Psalms 51. We have sinned, and we must ask God to forgive us. Let us help the less fortunate without broadcasting it,” he said.

In Nairobi, Catholic faithful were asked to embrace the spirit of giving during this season of Lent.

Bishop Cleophas Oseso of the Catholic Diocese of Nakuru applies ashes on the foreheads of the faithful during the Ash Wednesday service at Christ the King Cathedral, Nakuru.[Kipsang Joseph, Standard]

This was part of the sermon at the Holy Family Basilica in Nairobi on Wednesday during the as Wednesday to mark the beginning of the 40-day fasting period in preparation for the celebration of Easter.

“You cannot be fasting and praying for those in hunger in Turkana, yet you have plenty in your home, but you don’t share,” Father Kinyua told the faithful to share with the poor.

He added, “Do not fast for the sake, but let this time be an opportunity for you to stay away from things that hinder you from having a good relationship with God.”

The preacher challenged the worshippers to keep off from things like mobile phones, bad company and other issues as one way of fasting.

“Let us be prayerful not for the sake but to restore a good relationship with God. You may have everything, but if you don’t have God in your heart, you lack God,” he added

He also challenged the worshippers to use the fasting period to help others in different ways.

“if you help another person get what they don’t have, they will be grateful and will know God through you. This entails words of kindness you talk,” he added 

In Mombasa, former president Uhuru Kenyatta joined the faithful at St Francis of Assisi Catholic Church in Nyali, Mombasa, to mark Ash Wednesday and the start of Lent.

Uhuru wished Christians the best as they started their Lenten journey, hoping the season would be filled with prayer, reflection, and compassion.

“Kenyatta also wished the Muslim brothers and sisters in Kenya and around the world a blessed Ramadan, expressing hope that this sacred period would strengthen faith, deepen compassion, and foster unity among communities,” a statement from the Office of the 4th President of Kenya read.

“His participation in the Ash Wednesday service and his message to Muslims highlighted the shared values of faith, discipline, and charity that define both Lent and Ramadan, reinforcing Kenya's tradition of religious harmony and coexistence,” the statement added.

Meanwhile, the controversy that characterised the start of Ramadan persisted.

As Kenya prepares to welcome the holy month of Ramadhan 2026, a familiar debate continues to simmer beneath the surface of religious observance.

While many Muslims in Kenya rely on local moonsighting to determine the start of Ramadhan, a growing number are turning towards Saudi reports for their Ramadhan commencement date.

In Kenya, the Islamic religious authorities traditionally follow through with a classical ritual to determine crescent moon sighting.

This process involves community members observing the new moon after sunset and reporting their sightings to religious authorities, who then announce the beginning of fasting.

Acting Chief Khadhi Sheikh Sukyan Omar Hassan has invited Islamic organisations to nominate members to take part in the National Moon Sighting exercise.

In a letter dated February 12, 2026, Sheikh Hassan said the team would meet on Tuesday evening at the Khadhi’s Court in Upper Hill, Nairobi, to take part in the moon-sighting exercise.

Those invited include the Supreme Council of Kenya Muslims (Supkem), the Council of Imams and Preachers of Kenya (CIPK), the East Africa Moon Sighting team and several imams.

Yesterday, the Chief Kadhi had not issued any statement on the same.

However, this practice, rooted in centuries of tradition, emphasises local observation and community participation. However, in recent years, the rise of technology and global connectivity has introduced new dynamics into this laborious process.

Some Kenyan Muslims now follow international moonsighting reports, especially from Saudi Arabia. This report, often based on astronomical calculations or satellite data, indicates the sighting of the new moon in Saudi Arabia, prompting some communities to commence fasting simultaneously with or even before local sightings are confirmed. This practice has sparked both support and controversy within Kenya's Muslim population.

Supporters of following the international moonsighting argue that it fosters unity among Muslims worldwide. They contend that the global Muslim community is interconnected, and adhering to a universal start date for Ramadhan promotes a sense of solidarity.

Muslim faithfuls during the first Friday prayers of Holy Month Ramadhan 2023 at the Jamia Mosque, Nairobi. [File, Standard]

Sheikh Rishad Rajab of Masjid Jibran Mombasa says that 90 per cent of Muslims around the world now conform to the international report, apart from Mombasa, Malindi and Lamu.

“The scholar who trained at Madina University says that this controversy is more political than religious. “We just have people who do not want to be seen following Saudi,” he says.

Moreover, they point out that astronomical calculations and satellite technology can provide more precise and reliable determinations of the new moon's visibility, reducing confusion and discrepancies that sometimes occur with local observation, which can be affected by weather, geography, and human error.

On the other hand, many traditionalists in Kenya insist on local moonsighting as the authentic method rooted in Islamic teachings. They argue that local observation aligns with the Prophet Muhammad's practices and ensures that the community's spiritual observance remains true to its cultural and religious heritage. They also express concerns that following international reports could undermine the authority and independence of local Islamic institutions, leading to a loss of community identity and autonomy.

Sheikh Mukhtar Khitami, a local scholar, says that only a small number of mosques pray Taraweeh, adding that out of the four schools of jurisprudence, hardly any promote international moon sighting, and all call for local moon sighting.

“All the Chief Kadhis we have ever had since independence advocate a local moonsighting because the jurisprudence they employ is the same they use in their courts of Shariah,” says Sheikh Muhdhar.

The debate exposes how technological advancements and globalisation influence religious practices, sometimes creating divisions where once there was consensus. It also raises questions about authority: who has the right to determine the start of Ramadhan? Is it the local religious authorities, or do global standards and astronomical calculations hold more weight?

When different communities observe the beginning on different days, it can complicate interfaith relations, family gatherings, and community cohesion. In some cases, disparities in start dates have led to confusion and even disputes among Muslims in Kenya, undermining the unity that Ramadhan is meant to foster.

Despite these challenges, many in Kenya’s Muslim community remain committed to finding a harmonious solution. Some advocate for a dual approach: observing local moonsighting as the primary method but also respecting international reports to promote unity. Others call for a clear, community-wide consensus that balances tradition with scientific advancements.

As Ramadhan 2026 begins, the debate continues to unfold. What remains clear is that the question of moonsighting in Kenya serves as a mirror reflecting broader societal shifts. It highlights how faith, tradition, technology, and identity intersect and sometimes clash in the pursuit of spiritual unity.

In the end, Ramadhan is a time of reflection, devotion, and community. “Whether started by local sighting or international reports, the true essence of the holy month lies in the shared values of faith, compassion, and togetherness. As Kenya’s Muslims navigate this perennial controversy, they are reminded that unity does not always mean uniformity, but rather a shared commitment to their spiritual journey, whatever the moon may reveal,” advises Sheikh Rishad.

[Willis Oketch, Ishaq Jumbe and Pkemoi Ng'enoh]