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بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ
How Moonsighting in the UK Divided the Community for 40 years. English audio 14min
اردو میں سنیں: برطانیہ میں چاند دیکھنے پر 40 سالہ اختلاف — 16 منٹ کی آڈیو
Punjabi 16 min audio یو کے وچ چن دیکھن دے معاملے نے 40 سالاں تک قوم نوں وڈّیا۔
Gujrati 15.46 min audio યુકેમાં ચાંદ જોવા અંગેના મુદ્દાએ ૪૦ વર્ષ સુધી સમુદાયને વિભાજિત કરી દીધું.
Bengali 17 min যুক্তরাজ্যে চাঁদ দেখাকে কেন্দ্র করে কীভাবে ৪০ বছর ধরে একটি সম্প্রদায় বিভক্ত হয়ে পড়েছিল
Please note that English, Urdu, Punjabi and Gujrati audio are auto generated so may not match the factual accuracy of the written text below.
براہِ کرم توجہ فرمائیں کہ انگریزی اور اردو دونوں آڈیو خودکار طور پر تیار کی گئی ہیں، اس لیے ممکن ہے کہ وہ ذیل میں موجود تحریری متن کی حقائق پر مبنی درستگی سے مکمل طور پر مطابقت نہ رکھتی ہوں۔
How Moonsighting in the UK Divided the Community for 40 years.
Youtube video in Urdu چاند دیکھنے کے مسئلے نے برطانیہ میں چالیس برس تک امت کو کس طرح تقسیم کیے رکھا
For more than fourteen centuries, Muslims have lifted their eyes to the thin silver crescent appearing low over the horizon, searching for the sign that a new month has begun. That fragile curve of light has always represented more than an astronomical event; it is a communal act of worship, a shared turning of hearts toward Allah (ﷻ) and toward each other. Yet in modern Britain, this simple act has become the starting point of one of the most painful and protracted disputes in the country's Islamic history. For nearly forty years, British Muslims have been divided over the moon. This history prompts us to reflect on the persistent human tendencies toward stubbornness and pride, qualities the Qur'an warns against when truth is made clear.
The story is not, as some might believe, about rival sects disputing obscure points of creed. Instead, it reveals something more troubling and human: practical arrangements that went wrong, solemn agreements that were broken, institutions too proud to admit their mistakes, and ordinary believers left shouldering the cost in their homes, their masaajid, and their hearts. Often, concern for institutional reputation overshadowed the welfare of the Ummah. Such leadership sometimes overlooked humility and transparent truthfulness, both fundamental to Islamic ethics.
During the early decades of Muslim life in Britain, the solution appeared beautifully simple. The community was small, resources were limited, and British skies were often overcast, yet geography provided a natural ally. Since the 1960s, Muslims in the UK relied on moon sighting announcements from Morocco, a land close in longitude and similar in night sky. News would arrive by telex, the rattling machine of the twentieth century, delivering thin strips of paper bearing crucial words: the moon has been sighted, or it has not.
Proximity made a significant difference. When the new crescent could be seen in Morocco, it was reasonable to expect that it might also appear, or soon would, over the British Isles. Month after month, year after year, this arrangement produced unified Islamic dates. Ramadan began together, Eid was celebrated together, and the community, though diverse, could rejoice on the same day.
However, in 1984 Jamiat Ulema (Britain), which was the only ulema group in the UK at the time, decided amongst themselves to follow Saudi moon sighting without consulting the wider ulema group. This decision was based on the fact that Ramadan in 1984 was in late May to late June, so moon sighting news from Morocco would arrive very late as the sunset in Morocco in late June is around 9pm.
Maulana Yakub Kawi (Qasmi) was one of the main objectors to this decision, which had not consulted other ulema. A new ulema group was established as a result of this decision, namely, Hizb-ul-ulema, who stated that they would continue to follow Morocco moon sightings. The two main figures in Hizb-ul-ulema were Maulana Yakub Kawi and Maulana Yakub Miftahi. So in 1985, some in the Muslim community celebrated Eid ul-Fitr according to Saudi moon sighting and others according to Morocco moon sighting.
A turning point came at the end of Ramadan in the summer of 1986, echoing through the decades that followed. In Chorley, a shopkeeper named Muhammad bhai Munshi was entrusted with a quiet but vital task: to receive the telex from Morocco, check the message, and pass on the news to local scholars and masjid committees. That particular night, the 29th of Ramadan, skies in North Africa were turbulent and reports delayed. British Muslims went to bed unsettled, uncertain if the crescent had been seen. Some prepared to fast, others waited for clarity.
The next morning, he opened the door to his office in his house and found a message in the telex machine that should have arrived the night before. It stated that the moon had been sighted in Morocco. What was supposed to be the thirtieth night of Ramadan had, in fact, been the first of Shawwal.
By this point, decisions were already made. Many scholars, operating without clear proof, observed a day of fasting. When the late telex message was read and the news spread, people broke their fast and declared Eid. Yet one senior scholar, Moulana Yaqub Kawi (Qasmi) of Dewsbury, refused to break his fast as the time for offering Eid prayer had already passed, diverging from the majority. This caused a split amongst the Hizb-ul-ulema group.
For the first time, internal disagreements among scholars spilled into public view. Muslims saw respected leaders diverging, not about whether the moon must be sighted but about the reliability of the process by which that sighting was reported. What had started as a minor technical matter now seemed to question the dependability of religious leadership.
Alarmed by these developments, senior scholars abroad recognized the dispute in Britain was becoming dangerously divisive. Among them was Mufti Saeed Ahmad Palanpuri, a jurist from the Indian subcontinent who was visiting the UK at the time. He attempted to heal and repair, while the breach was still manageable.
His efforts were frustrated by human nature. Neither of the main Deobandi organizations, Jamiat-e-Ulama Britain nor Hizb-ul-Ulama UK, were prepared to step back. Two prominent figures, the two Yakubs, were on opposing sides. With hardened positions and reputations at stake, admitting even partial error felt too costly. Mufti Palanpuri returned home, and the community that had once followed a single calendar found itself quietly split.
A year later, leaders from these same organizations met at Dar-ul-Uloom Bury on 28th December 1986, in an attempt at reconciliation. The goal was to address the turmoil over moon sighting and prevent further confusion about Eid. Many hoped that with the tension cooled, unity could be restored.
Instead, what emerged was a decision that astonished scholars worldwide. On this momentous date, twenty-one prominent religious scholars—eleven from Jamiat-e-Ulama Britain and ten from Hizb-ul-Ulama UK—signed an agreement through which British Muslims would abandon Morocco entirely and follow reliable Saudi moon sighting news for the declaration of Ramadān, Eids, and other Islamic months without the involvement of any specialists in the discussion group. Jamiat-e-Ulama Britain and Hizb-ul-Ulama UK agreed to abandon Morocco as their reference. British Muslims would, from then on, follow the moon sighting announcements of Saudi Arabia for all twelve months, not just Ramadan. This arrangement, intended as an interim solution, was never reviewed.
Noticeboards in mosques were updated and letters circulated. The message was clear: British Islamic dates would now be based on announcements from Riyadh, which is thousands of miles away and under a very different sky.
It is perhaps worth noting the prescient astronomical reality of which these twenty-one scholars were almost certainly unaware. On Thursday evening, 8th of May, 1986, just months before their fateful December decision, the sun had set in Riyadh at 6:26 p.m., and the Saudi authorities announced the start of Ramadān after Maghrib prayer. Yet the astronomical birth of the moon did not occur until more than eight hours later, at 01:10 a.m. on Friday, 9th of May, 1986. In essence, the month of Ramadān was declared to have begun before the moon was even astronomically born. It is unlikely that any of the twenty-one ulema involved in the decision-making process at Dar-ul-Uloom Bury would have been aware of such facts at the time of their meeting, yet this incident would come to exemplify the deeper problems that their decision would later expose.
Many outside Britain were shocked by this December 1986 decision, especially in light of events just two years earlier. In 1984, the London Central Mosque and Islamic Cultural Centre at Regent's Park had hosted an International Moon Sighting Conference. Over three hundred and fifty scholars from across the Muslim world attended, representing many traditions. It was the closest thing to a global scholarly parliament on the matter.
During that event, scholars reached unanimous agreement on key principles. Only genuine naked-eye sightings would be accepted, and reports from abroad would only be valid if the moon could be seen on the UK horizon after sunset. This consensus naturally supported continued reliance on Morocco.
Thirty scholars based in Britain, including Jamiat-e-Ulama Britain representatives, signed onto these rules. To many, it felt like the matter had been settled robustly, grounded in both scripture and astronomy.
Yet within two years, the same organizations who signed that consensus abandoned it, passing judgment without the breadth of scholarship that led to the original agreement. When news reached seminaries in India and Pakistan, the response was disbelief and disappointment. How could such a carefully negotiated consensus be disposed of so quickly? Critics saw this not as religious insight but as enduring human pride that could not say, "We were wrong."
Understanding the controversy requires knowing how the Saudi system operates. For much of modern times, Saudi authorities have relied on the Umm al-Qura calendar, originally designed for administrative use. This calendar is based on lunar conjunction, which is the instant the moon is "born," rather than the first moment the crescent appears visible to the human eye.
The calendar's compilers recognized that the crescent could become visible up to two days after the calendar marked the month's start. As a result, months began when no one on earth could actually see the crescent, a practice at odds with Islamic law, which always grounded the month's start in sighting rather than calculation.
Saudi courts have sometimes announced the start of Ramadan or Eid at times when astronomers could confirm that the moon had either not yet been born or had already set below the horizon before sunset. What started as a civil convenience eventually shaped religious practice for millions.
Scientific analysis exposed the issue's magnitude. One study found that over half the official new moon reports from 1962 to 2001 relied on sightings astronomically impossible. A wider review of decades confirmed this was a pattern, not just a few isolated mistakes.
There were reports of sightings when calculations showed the moon was not yet born and instances where declarations were accepted from witnesses with impaired sight, as well as times when no other observers in easier conditions could confirm the sighting. Saudi astronomers themselves grew uncomfortable, privately acknowledging issues but lacking power to challenge the Supreme Court. Within Saudi Arabia, even respected religious scholars sometimes distrusted official moon sighting announcements.
Shaykh Muhammad Zakaria Kandhalwi, the distinguished hadith scholar, witnessed cases in Makkah and Madinah where the old moon was still visible in the morning sky, only for the authorities to declare Eid the next day. Such contradictions cast shadows on worship's integrity.
When British religious institutions imported the Saudi system, the unease spread. It wasn't only a matter of geography but about bringing in a process that respected scholars abroad regarded with suspicion.
From that moment, the story of moon sighting among British Muslims became one of broken commitments. The first was the departure from the 1984 consensus, and the second would occur a quarter century later.
In 2009, with divisions over Ramadan and Eid now commonplace, seventy scholars gathered in Batley, Yorkshire. This meeting aimed to bring coherence back to the British Islamic calendar. Over five sessions, participants debated the criteria for sighting, examined classical texts, and tried to balance legal rigor with practical realities.
Agreement formed on key points, leaving technical questions: how to interpret Qur'anic and hadith terms, how many reports were needed, and what qualified as a large group. The participants chose to consult major Dar-ul-Ulooms globally for guidance.
Seventeen seminaries were selected as reference points, and the letters were crafted collaboratively. This presented an opportunity for humility, a moment to request help from the wider ummah.
Just as they were about to send the letters, Mufti Aslam of Jamiat-e-Ulama Britain intervened. His organization would not support the new approach and would stick to the Saudi-based arrangement. The planned consultation fell apart with one phone call, erasing months of scholarly effort.
That decision echoed previous reversals and symbolized a pattern. Instead of serving the best interests of the Shari'ah, decisions often centred on maintaining consistency. Leaders feared admitting error would undermine their authority and preferred confusion to public correction. The prophetic model teaches that true leadership demands introspection and a willingness to prioritize communal welfare over institutional pride, including acknowledging and correcting mistakes with sincerity.
The consequences have reached beyond scholarly debate. Local imams and decision-makers who followed Jamiat-e-Ulama were bound to confront the complexity of moon sighting. Genuine leadership, however, requires humility and openness to review past positions in light of evidence and the welfare of the Ummah.
Not all accepted the prevailing approach. Moulana Yaqub Qasmi, whose refusal to break his fast in 1986 first signalled dissent, persisted in following Morocco for moon sighting. His community sometimes observed Eid on different days, refusing to exchange principle for convenience.
Other scholars, such as Mufti Taqi Usmani, who is widely respected across the Sunni world, clearly stated that Britain ought not follow Saudi Arabia, Morocco is more valid. Where local skies are unclear, the community should consult Morocco or base their dates on British sightings. He noted cases where Saudi announcements occurred even before the moon's astronomical birth, which he considered scientifically and religiously impossible.
Senior scholars from Egypt and the Indian subcontinent echoed these concerns, but their arguments collided with longstanding institutional pride. The years passed with leaders unable or unwilling to publicly admit error.
For ordinary Muslims, the cost of intransigence was felt at home and in school, not in academic journals. The divisions fractured families and sowed confusion, highlighting the importance of humility and sincere leadership. By the early 2000s, it was typical for Eid to be celebrated on different days across Britain. At times, three Eids were observed in three consecutive days.
Employers and schools faced bewilderment as Muslim staff and pupils differed on the date of their major festival. Families split over which day to celebrate Eid, and children wondered which day was truly special.
For many young British Muslims, unity seemed an unattainable dream. Imad Ahmed, later founder of the New Crescent Society, often recalls the sense of loss growing up with no united Eid. Watching friends and relatives celebrate on different days, year after year, left a quiet sadness and persistent question: why couldn't the community agree?
As these emotional questions gathered, data offered stark answers. The Islamic Crescents Observation Project began in 1998, documenting global sightings and patterns. Instead of a unified observance, Muslims worldwide were fasting and celebrating over as many as four or five days. The core problem lay in unreliable official announcements, particularly those dependent on the Saudi system.
A 2018 study of Saudi moon sighting reports confirmed the pattern that scholars had long suspected. Official narratives regularly clashed with astronomical reality, and with mounting evidence, few institutions could claim to defend the system on scientific ground. Some quietly shifted their practice while avoiding public acknowledgment of error.
At this stage, a sobering question weighed on British consciences. With overwhelming evidence, why did institutions persist? The answer was not in astronomy but in sociology and psychology.
Institutions often tie their identity to long-held stances, making reversal feel perilous. To admit the mistake of adopting the Saudi approach would mean accepting decades of error and bearing responsibility for long-standing divisions. Leaders feared that such admissions would erode broader trust. This inertia makes correcting course feel far riskier than holding firm. Communication is easier when leaders insist on consistency than on change, yet even strong evidence often fails to produce reform.
Beneath the surface, issues of control and prestige complicated the matter. Deciding the calendar confers symbolic power; organizations are often reluctant to share or surrender that role, especially to newer or less established bodies. What started as a religious question intertwined with issues of influence.
Amid this atmosphere, a new generation emerged with fresh resolve. By the 2010s, younger British Muslims brought scientific literacy and a willingness to challenge inherited authority. Their questioning led to new initiatives that maintained fidelity to traditional requirements while engaging modern methods and the realities of local weather.
The Islamic Crescents Observation for the UK (ICOUK) is one such effort. Formally established in 2008, it built on years of volunteer work. Travelers scanned British skies from windswept hillsides and coastlines, challenging assumptions that cloudy weather made local moon sighting impossible.
Across seven years, ICOUK data told a different story. Many times, the crescent was visible in Britain. The work showed it is realistic for the UK to operate a local or regional system, using reports from nearby countries only when visibility is blocked.
In 2016, Imad Ahmed founded the New Crescent Society, growing from a small group of enthusiasts to a nationwide network of trained observers. Collaborating with astronomers, plotting visibility charts, and organizing monthly sighting events, the group offered meticulous records for the British sky.
Beyond data collection, the New Crescent Society aimed to restore wonder to moon sighting. They spoke of a "moon family," united by sunset vigils and a sense of continuity with Prophetic practice. Children joined their parents, lectures took place at observatories and universities, and astronomy became an ally to faith.
Over a hundred systematic sighting attempts have been recorded, reassuring Britain that dependence on far-off announcements is unnecessary. Islamic law permits communities to look to their own horizon with confidence.
These local efforts gained significant scholarly endorsement. Major seminaries, anchors for Deobandi thought, issued rulings supporting the necessity of local sighting. Jamiah Islamiah Dabhel in India issued a fatwa affirming the obligation to follow reliable local sightings, making distant countries unnecessary. Jamia Dar-ul-Uloom Karachi clarified that earlier justifications for following nearby Muslim nations were practical, reflecting perceived difficulty in sighting the crescent in Britain, and are no longer needed.
This represents both validation for new observers and affirmation of long-standing but overlooked voices. Ultimately, the proactive stance of new generations has confirmed what senior scholars abroad have long argued: Britain should not follow Saudi Arabia without regard for sighting realities.
From these events, important lessons emerge for the community, extending beyond astronomy and law to human nature and public health. The first is that religious communities must be willing to follow evidence, retracing steps and admitting when mistakes have been made. The real tragedy lies not in mistaken turns but in defending those errors even when problems are clear. Authority and dignity in Islam were never meant to shield against correction.
Transparency also matters deeply. Initiatives like ICOUK and the New Crescent Society have earned trust by publishing their data, welcoming questions, and embracing correction. This humility contrasts with the defensiveness of earlier periods, and secrecy only invites suspicion among well-meaning members of the community.
Another lesson is the danger of placing reputation above communal welfare. The years of divided families and confused children did not arise naturally; they were the result of decisions maintained for comfort rather than correction. Islamic law is rooted in maslaha, the welfare of the community. When old opinions harm that welfare, change is essential.
Another lesson concerns scholarly consensus. What happened in 1984 was extraordinary, with hundreds of scholars reaching practical agreement. Reversing such consensus without rigorous reconsideration is a warning for future generations. When scholars unite after deliberation, those positions deserve careful respect.
Science and religion, too, are not in opposition. Astronomy has helped shield the Deen from error, showing which sightings are plausible and which are not. Proper calculations do not replace the requirement to sight but inform and protect the community's worship.
Institutional inertia is also challenged by generational responsibility. Communities must not default to "this is how we've always done it" simply because it feels safe. Younger members play an important role, respectfully building on elders' intentions while updating conclusions in light of new realities.
Unity also matters. While some have argued that following Saudi Arabia at least created a single Eid for many, unity built on shaky ground cannot endure. Genuine togetherness must rest on robust, transparent, and defensible foundations.
Today, the story continues. Fatwas now permit technological aids in sighting, and whether new developments lead to unity or more division will depend on whether humility prevails over pride. Proposals are underway for a UK Moon Sighting Committee uniting scholars, astronomers, and community figures, with published criteria, grounded in both Islamic texts and astronomical reality.
Decades of dispute reveal as much about communal strengths and weaknesses as about technical details. Sometimes, institutions are slow to repent, leaders too proud to yield, and believers too quick to surrender judgment. Yet amid confusion and pain, there are patient scholars, thoughtful activists, and loving families who hold fast to their faith and Prophetic tradition.
This history invites all British Muslims, especially those entrusted with decisions, to reflect with sincerity, seek truth courageously, and pursue a legacy based on unity, openness, and future welfare. Gradually, the possibility lost in 1986 is being rediscovered. When British masaajid announce Ramadan and Eid because witnesses on British soil have seen the crescent, rather than relying on distant courts, the community will have come full circle.
The moon is the same one that guided Arabs in Madinah and scholars in Damascus and Delhi. Yet the way it is followed will reflect a community enriched by its history, understanding its own tendency toward stubbornness and pride, and committed to honesty and correction.
As the moon rises over Britain, the test for the community is a simple one. When looking up, will British Muslims also look inward, recognizing the lessons of the past forty years and stepping into a future of genuine unity, grounded in truth?
Dr. A. Hussain (Nov. 2025)
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بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ
برطانیہ میں سعودی چاند کی داستان: ایک امت کا درد اور وحدت کی پکار
اردو میں سنیں: برطانیہ میں چاند دیکھنے پر 40 سالہ اختلاف — 15 منٹ کی آڈیو
چودہ سو سال سے زائد عرصہ بیت گیا ہے کہ مؤمنین اپنی نگاہیں آسمان کی طرف اٹھاتے آئے ہیں، افق کے قریب ایک باریک چاند کی کرن کو دیکھنے کو ترستے ہوئے۔ یہ نرم روشنی محض فلکیاتی نشانی نہیں، بلکہ دلوں کو اللہ تعالیٰ کی طرف موڑنے کی دعوت ہے، خاندانوں اور برادریوں کو ایک لمحے میں جوڑنے والی ڈور ہے۔ جب ایک شخص چاند دیکھ لیتا ہے تو پورا شہر جان جاتا ہے—رمضان اکٹھے شروع ہوتا ہے، عید ایک ہی دن کی خوشی بن جاتی ہے۔ یہ وہی خوبصورت اسلام ہے جو امت کی وحدت سکھاتا ہے۔
لیکن برطانیہ میں یہ سادہ سی عبادت ایک تکلیف دہ المیے میں بدل گئی۔ چالیس سال سے برطانوی مسلمان چاند پر بٹے ہوئے ہیں۔ ایک ہی محلے میں تین عیدیں، ایک ہی خاندان میں مختلف رمضان—یہ درد دلوں کو چھیدتا ہے۔ قرآن مجید انسانی تکبر اور خودغرضی سے خبردار کرتا ہے، وہی خصلتیں جو یہاں اداروں کو امت کی بھلائی سے اوپر رکھ بیٹھیں۔ عام مؤمنین نے گھروں میں، مساجد میں یہ قیمت چکائی جبکہ قیادت نے ساکھ کو تواضع پر ترجیح دی۔
سب کچھ ستّر کی دہائیوں میں بدلا جب برطانیہ کے مسلمانوں نے مراکش کی طرف رجوع کیا۔ طولِ بلد ایک جیسا، آسمان ملتا جلتا—اگر چاند وہاں نظر آئے تو یہاں بھی آ جائے گا۔ ٹیلیکس مشین کڑکتی، کاغذی پٹیاں لاتی: "چاند دیکھا گیا" یا "نہیں دیکھا"۔ رمضان اکٹھے، عید اکٹھی—یہ تھی امت کی مسحور وحدت۔
پھر ۱۹۸۴ آیا۔ جمیعت علماء برطانیہ نے بغیر مشاورت سعودی کی پیروی کا اعلان کر دیا۔ رمضان مئی میں تھا، مراکش میں غروب دیر سے—خبر تاخیر کا شکار۔ مولانا یعقوب قاسمی نے احتجاج کیا: "شریعت کے خلاف ہے، دنیا کے علماء سے پوچھیں!" نتیجہ حزب العلماء کا قیام، مولانا یعقوب مفتاحی کے ساتھ۔ ۱۹۸۵ میں عیدیں الگ الگ—ایک برادری، دو خوشیاں، دراڑیں پڑ گئیں۔
۱۹۸۶ کی گرمیوں میں چرلے کا محمد بھائی منشی ٹیلیکس کا محافظ تھا۔ رمضان کی ۲۹ویں رات بادل چھائے، خبر نہ آئی۔ مسلمان بے چین سوئے۔ صبح پیغام ملا: "چاند مراکش میں دیکھا!" فیصلے ہو چکے تھے، روزے رکھے گئے۔ خبر پھیلی تو عید کا اعلان، مگر مولانا یعقوب قاسمی نے انکار کیا : "عید کی نماز کا وقت گزر گیا!" حزب ٹوٹ گئی، اعتماد کا سانحہ ہوا۔
خبر ہندوستان پہنچی۔ مفتی سعید احمد پالن پوری نے صلح کی کوشش کی، مگر تکبر نے روکا۔ دونوں یعقوب آمنے سامنے، ساکھ کی جنگ۔ مفتی صاحب چلے گئے، وحدت ختم۔
۲۸ دسمبر ۱۹۸۶، دار العلوم بری میں ۲۱ علماء (۱۱ جمیعت، ۱۰ حزب) نے دستخط کیے: سعودی کی "عارضی" پیروی—چالیس سال بعد بھی جاری۔ مسجدوں کے نوٹس بدلے، ریاض ہزاروں میل دور حکمران بن گیا۔ مگر کیا انہیں پتہ تھا؟ اسی سال ۸ مئی کو ریاض میں سورج ۶:۲۶ پر غروب، مغرب کے بعد رمضان کا اعلان—جبکہ چاند ۸ گھنٹے بعد ۱:۱۰ بجے پیدا ہوا! شریعت تو کہتی ہے "چاند نہ دیکھو تو روزہ!" یہ تو چاند سے پہلے کا رمضان تھا۔ علماء کو یہ سائنسی حقیقت شاید معلوم نہ تھی، مگر یہ سعودی نظام کی کمزوری تھی—ام القریٰ کیلنڈر، حساب پر مبنی، نگاہ سے دور۔ ۱۹۶۲-۲۰۰۱ میں نصف اعلانات ناممکن، ٹوٹی نظریں، غیر ممکن حالات۔ شیخ محمد زکریا کاندھلوی نے مکہ میں دیکھا: پرانا چاند آسمان پر، عید کا اعلان!
دو سال پہلے ۱۹۸۴ کی لندن کانفرنس میں ۳۵۰ علماء نے فیصلہ کیا: ننگی آنکھ کا چاند، برطانیہ کے افق پر ممکن ہو۔ جمیعت نے دستخط کیے، مگر پھینک دیا—ہندوستان پاکستان میں حیرت: "تکبر ہے، معافی نہیں آئی!"
۲۰۰۹ میں بیٹلے، ۷۰ علماء جمع، اتفاق رہا مگر جمیعت کا فون: "سعودی ہی!" محنت ضائع۔ خاندان ٹوٹے: بچے پوچھتے "عید کب؟" اسکول، نوکریاں الجھن میں۔ عماد احمد کا بچپن: "دوست الگ، رشتے الگ—کیا وحدت ناممکن؟"
سائنس بولی: ۱۹۹۸ کا پروجیکٹ، ۲۰۱۸ کی تحقیق—سعودی اعلانات جھوٹے۔ مگر ادارے چپ، ساکھ بچانے کے لیے۔ نوجوان جاگے: ICOUK ۲۰۰۸، نیو کریسنٹ ۲۰۱۶—برطانوی چاند دیکھا، بچوں سمیت "چاند خاندان"۔ فتویٰ دابھیل، کراچی: "مقامی چاند، سعودی غیر ضروری!"
سبق صاف: شریعت ثبوت مانگتی ہے، غلطی تسلیم کرو۔ شفافیت بچاتی ہے، ساکھ نہیں۔ ۱۹۸۴ کا اتفاق توڑنا غلطی۔ سائنس دین کی دوست۔ نوجوان سنو۔ غلط اتحاد ٹھہرتا نہیں۔
آج فتویٰ تکنیک اجازت دیتے، یوکے کمیٹی تجویز۔ مگر کامیابی تواضع پر۔ برطانوی مسلمانو، فیصلہ کرو! بیٹھو، متحدہ کمیٹی بناو—علماء، سائنسدان، نوجوان، برادری۔ سعودی چھوڑو، مقامی شاہدین پر بھروسہ کرو۔ امت کی بھلائی سب سے بڑی، خاندان جوڑو، بچوں کو وحدت دو۔ چاند مدینہ کا ہے، برطانیہ کا بھی—دل دیکھو، تکبر چھوڑو۔ سچ پر اتحاد بناؤ، ورنہ دلوں کا درد جاری رہے گا۔ یہ ایمان کی آزمائش ہے—کیا امت سچائی کی طرف لوٹے گی؟
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