The city of Toronto has many distinctions; the CN Tower, Skydome – the crack smoking escapades of its mayor – just to name few. One distinction, unbeknownst to many, is the city’s unique position in Islamic history. Toronto is one of the few cities, if not the only, which hosts mosques that simultaneously follow all permutations of moonsighting opinions that have ever existed in Islam’s legal history; local sighting, global, Saudi-sighting, astronomical calculations – perhaps there are more. This represents a trend which has become common occurrence across much of the North America; Muslim communities split along lines of lunar dogmatism.
So, how did we get here? In 2006 the Fiqh Council of North America (FCNA) and Islamic Society of North America (ISNA) decided to switch to astronomical calculations, as opposed to moon sighting, as a means of tabulating the Islamic calendar. The unprecedented decision led to a considerable degree of controversy due to its unorthodoxy. However, what is not as well known is the history and the context which lead to this decision. I had the unique opportunity to sit with Shaykh Abdullah Idris Ali, former President of ISNA, who shared with me a brief history of the moonsighting methods employed and what eventually lead to the current climate.
The Early Days
Keep supporting MuslimMatters for the sake of Allah
Alhamdulillah, we're at over 850 supporters. Help us get to 900 supporters this month. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.
The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.
In the 1960’s and 70’s when the Muslim community of the US and Canada was still in its infancy, most mosques would rely on moon sighting reports from Muslim countries. Depending on the community, congregants would either rely on their country of origin (e.g. Pakistan, Egypt, Sudan) or follow the decision announced by Saudi authorities. ISNA itself relied on following Saudi Arabia in those days.
Given the diversity of immigrant communities, relying on Eid announcements from other countries would naturally lead to conflicts. As the Muslim community grew, the issue of establishing local moon sighting organizations was raised. Moon sighting committees such as that of Chicago and Toronto started to appear in the late 70’s and early 80’s. In Toronto, these early Muslims would go up to the CN Tower to search for the moon; one year they even chartered out an airplane to scan the skies for the crescent!
However, it soon became evident that sighting the crescent was going to be no simple task in North America. Mosques within the same city would follow different opinions; some relied on local sighting while others still placed their confidence on reports from Saudi Arabia or other countries. Two groups of people emerged and the trend of having two (or more) Eids thus began.
To get guidance on the subject, Shaykh Abdullah Idris wrote a letter to the late Grand Mufti of Saudi Arabia, Shaykh Abdal Aziz Bin Baaz, seeking advice. Shaykh Bin Baaz responded stating that Muslims in North America should follow their local moon sighting instead of following Saudi Arabia. Based on his advice ISNA switched to local sighting in the 80’s.
Local sighting came with its own set of problems however. The lack of a centralized authority meant there were numerous local moon sighting groups; each having their own criteria and procedures. There were concerns about the criteria of accepting testimony and how to verify reports coming from distant places by inexperienced sighters. Sometimes an organization would announce Eid but the congregants would question the decision due to their lack of trust in the process.
The extent of the zone from which to accept moon sighting reports was another issue; what if reports came from outside mainland USA and Canada? Should reports from South America be accepted too? Furthermore, the timing difference from coast to coast, which can be up to four hours, was another problem. This would mean Muslim communities on the East coast would have to wait until midnight at times in order to receive sighting reports from California. The cumbersome process made any kind of planning for Eid and Ramadan extremely difficult for the average Muslim.
The Lunar Calendar Conference
Frustrated with the situation, a major lunar conference was organized in 1987 at the International Institute of Islamic Thought (IIIT) in Herndon, VA. Over $100,000 were raised to invite renowned astronomers from around the globe. Experts from NASA, US and Canadian Navies, Adler Planetarium, British Almanac and others were present at this conference alongside Muslim scholars; Dr. Muhammad Ilyas was the keynote speaker.
A number of key issues were discussed and addressed at this conference. For example, it was decided that sighting reports contradicting the calculated birth of the moon were to be rejected. Further, since the earliest recorded sighting of the new moon had been 12 hours after its birth, any reports before this time were highly questionable.
The idea of relying entirely on calculations to mark the beginning of Islamic months was raised as well during this conference. To make a decision on this matter a crucial question needed answering: is sighting the new moon simply a means of determining the start of the lunar month or is it in itself an act of worship which needs to be established? If it is only a means to calculate time, then the moon’s sightability can be determined to very high degrees of accuracy using modern astronomy and it removes the need for physical sighting. If, however, the sighting itself is considered a form of worship then it can’t be replaced by mere calculations.
The conference concluded with the aim of further investigating the use of astronomical calculations. The FCNA and ISNA returned to moon sighting as a methodology and this was continued throughout the 90’s and early 2000’s. During this time, they worked with astronomers and mathematicians to derive a method based entirely on astronomical calculations.
Another issue that rose at this time was whether it made sense for North America to follow Saudi Arabia to determine the dates of Eid-ul-Adha. FCNA’s Dr. Muzzamil Siddiqui wrote to the late Shaykh Uthaimeen of Saudi Arabia to seek advice on the matter. To the surprise of many, he opined that for Eid-al-Adha, Muslims should rely on local sighting – even if this means having a different day of Arafat from Mecca.
FCNA continued its work on the lunar calendar. Abandoning moon sighting in favour of astronomical calculations is an unorthodox opinion that historically was never relied upon. To consult with other Muslim scholars on this issue, a delegation traveled across the Muslim world with this proposal. Shaykh Bin Baaz and other Saudi scholars didn’t demonstrate interest in the idea and told the FCNA to make their own decision based on their research. Similar responses were given by scholars in Pakistan, Egypt and Turkey; while some were receptive such as Shaykh Mohammad Al-Ashqar of Kuwait, most were either opposed to the concept or felt that it was something that needed more investigation.
After much deliberation and in light of the continued disarray on the moonsighting issue, the FCNA and ISNA adopted its position to use astronomical calculations in June 2006. It deemed that moonsighting itself is not an act of worship and thus one could rely solely on calculations to start the lunar month. The European Council on Fatwa and Research (ECFR), lead by Yusuf-al Qaradawi, also adopted this position shortly afterwards. As was expected, this decision stirred a major controversy among Western Muslim scholars. A war of academic papers and articles soon ensued but it did little to unify the fragile cohesion that was there in first place.
Since 2006, a number of initiatives have take place to try to unite and better organize the moonsighting organizations within the US and Canada. Examples of these are the 2007 National Moonsighting Conference in California and the 2009 National Hilal Sighting Conference in New York. Furthermore, since the late 2000’s, some organizations have changed their positions from that of a local sighting to a global one. This would allow for a greater chance for congruency with FNCA’s calculations and also greater unity with the rest of the Muslim world. While these are welcome steps, there is still need for considerable work to unite the community on this issue.
I felt that ISNA’s decision further divided the Muslim community and asked Shaykh Abdullah Idris whether such an approach is counterproductive. He explained that considering the divisions on this issue, their hope is that overtime people will adopt FCNA’s opinion as the best alternative to the current debacle. Further, he stated that ISNA’s position is that if there’s a city in which all the mosques agree on a single moonsighting position, ISNA will switch to that position for the sake of unity there. This was attempted in Toronto but all the mosques which rely on moosighting there were unable to arrive at a unified position.
It is evident that the ultimate reason for the divisions on the moonsighting issue arise due to the lack of an agreed upon authority among Western Muslims. There are hundreds of independently run mosques across the Americas; uniting them under a single banner is no simple task.
While it is easy to have a dismal outlook on this debate, there is a positive way to look at this situation as well. As Shaykh Hamza Yusuf recently pointed out, Muslims arguing over something like moonsighting, which may appear as a trivial matter, is a sign of a serious community of believers. People disagree because they hold their convictions to be true, they care about their religion, and they strive to practice it in the most correct way. In a society where religion is increasingly viewed with an eye of irrelevance, it is refreshing to see a people who care enough about it to disagree over it.
I would like to thank Shaykh Abdullah Idris for taking the time to share the much needed information for this article. I undertook this project to document history and I’ve pieced together this chronology based on the best resources available to me. I am interested in improving it further and invite feedback from readers on any more details (e.g. dates,places,names etc) they may have or any chronological errors they see.
Cesarean Moon Births, Shaykh Hamza Yusuf