"Let us build Pakistan" supports the "Preventing Violent Extremism" program.

No matter which way we turn in these troubled times it seems there is always somebody pointing an accusatory finger at us. Today it is the turn of the British, the country with which we have perhaps the closest ties. Britain is home to a large Pakistani population that contributes to its ethnic and cultural diversity and has roots that go back generations before partition. Britain also has a significant problem with some people of Pakistani origin who live there, because of their links to terrorism. This is not some half-heard tale, some over-boiled conspiracy theory, there is a real and present threat to the UK, its people and its institutions from people who have their origins here, receive training here and are operationally tasked from here.

The UK has just updated its counter-terrorism strategy and it was introduced to the wider world last Tuesday. In the press conference at which the report was launched British Home Secretary Jacqui Smith expressed serious concerns over the impact in Britain of the situation in Pakistan where Al Qaeda and groups affiliated to the Taliban are rapidly gaining influence in the Federally Administered Tribal Areas. She said the strategy had noted that in some cases terror cells in the UK had received training and direction from Pakistan-based groups, and in many of the important attempted operations (as in operations that had been detected) conspirators had travelled to and from Pakistan as part of preparations. The updated strategy says that changing technology has meant that the prospect of a chemical or biological terrorist attack on Britain was now more real. Terrorists of all nationalities move with the times, and the modern terrorist is a master of new technologies and weaponry.

An interesting aspect of the new strategy is called the Preventing Violent Extremism (PVE) programme. The government intends to challenge radical views that "reject and undermine our shared values and jeopardise community cohesion". Smith said that the government had no intention of outlawing such views or criminalising those who held them, but she added: "We will not hear these views in silence. We should all stand up for our shared values and not concede the floor to those who dismiss them." The document defined those who rejected "shared values" as scorning the institutions and values of parliamentary democracy, dismissing the rule of law, and promoting intolerance and discrimination on the basis of race, faith, ethnicity, gender or sexuality. Here, we have no shortage of people who reject democracy, live above the law and promote intolerance and discrimination. The difference between the British government and ours is that they have put their foot down, said 'enough is enough' – whereas our own government is happy to do deals with those whose bitter prejudices and iconoclasm threaten the very fabric of the state itself. 'Enough' is not something our government is going to be saying any time soon, and the British have every right to be worried. (The News, 26 March 2009)
Read more...

British academics condemn Israel....

Growing outrage at the killings in Gaza

The Guardian, Friday 16 January 2009

The massacres in Gaza are the latest phase of a war that Israel has been waging against the people of Palestine for more than 60 years. The goal of this war has never changed: to use overwhelming military power to eradicate the Palestinians as a political force, one capable of resisting Israel's ongoing appropriation of their land and resources. Israel's war against the Palestinians has turned Gaza and the West Bank into a pair of gigantic political prisons. There is nothing symmetrical about this war in terms of principles, tactics or consequences. Israel is responsible for launching and intensifying it, and for ending the most recent lull in hostilities.

Israel must lose. It is not enough to call for another ceasefire, or more humanitarian assistance. It is not enough to urge the renewal of dialogue and to acknowledge the concerns and suffering of both sides. If we believe in the principle of democratic self-determination, if we affirm the right to resist military aggression and colonial occupation, then we are obliged to take sides... against Israel, and with the people of Gaza and the West Bank.

We must do what we can to stop Israel from winning its war. Israel must accept that its security depends on justice and peaceful coexistence with its neighbours, and not upon the criminal use of force.

We believe Israel should immediately and unconditionally end its assault on Gaza, end the occupation of the West Bank, and abandon all claims to possess or control territory beyond its 1967 borders. We call on the British government and the British people to take all feasible steps to oblige Israel to comply with these demands, starting with a programme of boycott, divestment and sanctions.
Professor Gilbert Achcar, Development Studies, SOAS
Arshin Adib-Moghaddam, Politics and International Studies, SOAS
Dr. Nadje Al-Ali, Gender Studies, SOAS
Professor Eric Alliez, Philosophy, Middlesex University
Dr. Jens Andermann, Latin American Studies, Birkbeck
Dr. Jorella Andrews, Visual Cultures, Goldsmiths
Professor Keith Ansell-Pearson, Philosophy, University of Warwick
John Appleby, writer
Dr. Claudia Aradau, Politics, Open University
Dr. Walter Armbrust, Politics, University of Oxford
Dr. Andrew Asibong, French, Birkbeck
Professor Derek Attridge, English, University of York
Burjor Avari, lecturer in Multicultural Studies, Manchester Metropolitan University
Dr. Zulkuf Aydin, International Development, University of Leeds
Dr. Claude Baesens, Mathematics, University of Warwick
Dr. Jennifer Bajorek, Cultural Studies, Goldsmiths
Professor Mona Baker, Centre for Translation Studies, University of Manchester
Jon Baldwin, lecturer in Communications, London Metropolitan University
Professor Etienne Balibar, Birkbeck Institute for the Humanities
Dr. Trevor Bark, Criminology, WEA Newcastle
Dr. Susan Batchelor, Sociology, Glasgow University
Dr. David Bell, Tavistock Clinic and British Psychoanalytic Society
Dr. Anna Bernard, English, University of York
Professor Henry Bernstein, Development Studies, SOAS
Anindya Bhattacharyya, writer and journalist
Dr. Ian Biddle, Music, Newcastle University
Sana Bilgrami, filmmaker and lecturer, Napier University, Edinburgh
Professor Jon Bird, School of Arts & Education, Middlesex University
Nicholas Blincoe, writer
Dr. Jelke Boesten, Development Studies, University of Leeds
Dr. Julia Borossa, Psychoanalysis, Middlesex University
Dr. Mark Bould, Film Studies, UWE
Dr. Mehdi Boussebaa, Said Business School, University of Oxford
Professor Wissam Boustany, Trinity College of Music, London
Professor Bill Bowring, Law, Birkbeck
Dr. Alia Brahimi, Politics, University of Oxford
Professor Haim Bresheeth, Media Studies, University of East London
Professor John D Brewer, Sociology, Aberdeen
Victoria Brittain, writer and journalist
Professor Celia Britton, French, UCL
Professor Charles Brook, Paediatric Endocrinology, UCL
Dr. Muriel Brown, writer
Professor Ian Buchanan, Critical and Cultural Theory, University of Cardiff
Professor Ray Bush, African Studies and Development Politics, University of Leeds
Professor Alex Callinicos, European Studies, KCL
Dr. Conor Carville, Irish Studies, St. Mary's University College
Professor Noel Castree, Geography, University of Manchester
Matthew Caygill, lecturer in History and Politics, Leeds Metropolitan University
Dr. Rinella Cere, Arts, Design, Communication and Media, Sheffield Hallam University
Dr. John Chalcraft, Government, LSE
Dr. Claire Chambers, English Literature, Leeds Metropolitan University
Dr. Sue Chaplin, Cultural Studies, Leeds Metropolitan University.
Dr. Sharad Chari, Geography, LSE
Dr. Lorenzo Chiesa, Critical Theory, University of Kent
Dr. Andrew Chitty, Philosophy, University of Sussex
Professor Emilios Christodoulidis, Law, Glasgow
Professor Sue Clegg, Education, Leeds Metropolitan University
Professor Claire Colebrook, English Literature, Edinburgh University
Dr. John Collins, Philosophy, UEA
Professor Guy Cook, Education and Language Studies, The Open University
Professor Diana Coole, Politics and Sociology, Birkbeck
Professor Annie E. Coombes, History of Art, Birkbeck
Charlie Cooper, lecturer in Social Policy, University of Hull
Julia Copus, poet
Professor Andrea Cornwall, Institute of Development Studies, Sussex
Dr. Don Crewe, Criminology, Roehampton University
Professor Simon Critchley, Philosophy, University of Essex
Dr. Stephanie Cronin, Social Sciences, University of Northampton
Eleanor Crook, sculptor & lecturer, University of the Arts London
Laura Cull, artist and researcher, Drama, University of Exeter
Dr. Sonia Cunico, Modern Languages, University of Leicester
Dr. David Cunningham, English, University of Westminster
Catherine Czerkawska, writer and historian
Dr. Sarah Dadswell, Drama, University of Exeter
Dr. Gareth Dale, Politics and History, Brunel University
Dr. Gary Daniels, Public Policy and Management, Keele University
Neil Davidson, Senior Research Fellow, Geography and Sociology, University of Strathclyde
Dr. Graham Dawson, Cultural History, University of Brighton
Christophe Declercq, lecturer in Translation, Imperial College London
Dr. Helen May Dennis, English and Comparative Literary Studies, University of Warwick
Dr. Caitlin DeSilvey, Geography, University of Exeter
Dr. Mark Devenney, Humanities, University of Brighton
Dr. Pat Devine, Social Science, University of Manchester
Dr. Jorge Díaz-Cintas, Translation, Imperial College London
Professor James Dickins, Arabic, University of Salford
Kay Dickinson, Media and Communications, Goldsmiths College
Jenny Diski, writer
Dr. Bill Dixon, Sociology & Criminology, Keele University
Noel Douglas, lecturer and graphic designer, University of Bedfordshire
Professor Sionaidh Douglas-Scott, Law, University of Oxford
Professor Allison Drew, Department of Politics, University of York
Dr. Judit Druks, Psychology & Language Science, UCL
Professor Mick Dunford, Geography, University of Sussex
Dr. Sam Durrant, English, Leeds University
Dr. Graham Dyer, Economics, SOAS
Professor Abbas Edalat, Computer Science, Imperial College
Professor Rasheed El-Enany, Arab and Islamic Studies, University of Exeter
Gregory Elliott, writer and translator
Dr. Richard Elliott, Music, Newcastle University
Professor Hoda Elsadda, Arabic Studies, University of Manchester
Bernardine Evaristo, writer
Dr. Howard Feather, Sociology, London Metrolitan University
Professor Patrick ffrench, French, King's College London
Dr. Clare Finburgh, Theatre Studies, University of Essex
Professor Jean Fisher, Fine Art, Middlesex University
Dominic Fox, writer
Dr. Jennifer Fraser, Spanish, Birkbeck
Professor Murray Fraser, Architecture, University of Westminster
Dr. Des Freedman, Media and Communications, Goldsmiths
Maureen Freely, writer and journalist, English, University of Warwick
Dr. Diane Frost, Sociology, University of Liverpool
Dr. Geetanjali Gangoli, School for Policy Studies, University of Bristol
Juliet Gardiner, writer
Dr. James Garvey, philosopher
Professor Conor Gearty, Centre for the Study of Human Rights, LSE
Dr. Julie Gervais, Government, LSE.
Dr. Jeremy Gilbert, Cultural Studies, University of East London
Dr. Aisha Gill, Criminologist, Roehampton University, UK
Professor Paul Gilroy, Sociology, London School of Economics
Charles Glass, writer
Dr. Andrew Goffey, Media, Middlesex
Professor Barry Goldson, Sociology and Social Policy, University of Liverpool
Professor Philip Goodchild, Theology and Religious Studies, University of Nottingham
Dr. Paul Goodey, lecturer and oboist
Professor Ian Gough, Social Policy, University of Bath
Dr. David Graeber, Anthropology, Goldsmiths
Dr. James Graham, Media Culture and Communication, Middlesex University
Professor Penny Green, Law, Kings College London
Dr. Simon Gieve, Education, University of Leicester
Dr. Steve Hall, Sociology and Criminology, Northumbria
Professor Peter Hallward, Philosophy, Middlesex University
Keith Hammond, lecturer in Education, University of Glasgow
Dr. Sameh F. Hanna, Translation Studies, University of Salford
Nicky Harman, lecturer in Translation, Imperial College London
M John Harrison, writer
Dr. Rumy Hasan, Science & Technology Policy Research, University of Sussex
Owen Hatherley, journalist and academic
Dr. Jane Haynes, writer & dialogic psychotherapist
Dr. Jonathan Hensher, French Studies, University of Manchester
Dr. Barry Heselwood, Linguistics & Phonetics, University of Leeds
Tom Hickey, Tutor in Philosophy, Politics and Aesthetics, University of Brighton
Dr. Jane Hiddleston, Modern Languages, University of Oxford
Dr. Nicki Hitchcott, French and Francophone Studies, University of Nottingham
Professor Eric Hobsbawm, President, Birkbeck
Dr. Jane Holgate, Working Lives Research Institute, London Metropolitan University
Professor Derek Holt, Mathematics, University of Warwick
Professor Ted Honderich, Philosophy, UCL
Professor David Howell, Politics, University of York
Professor Richard Hudson, Linguistics, UCL
Professor John Hutnyk, Centre for Cultural Studies, Goldsmiths
Dr. Colin Imber, Turkish, University of Manchester
Professor Lyn Innes (emeritus), English, University of Kent
Professor Yosefa Loshitzky, Film, Media and Cultural Studies, University of East London
Dr. Lars Iyer, Philosophy, Newcastle University
Dr. Ian James, French, University of Cambridge
Dr. Daniel Katz, English and Comparative Literary Studies, University of Warwick
Dr. Mark Kelly, Philosophy, Middlesex University
Joanna Gilmore, lecturer in the School of Law, University of Manchester
Susan Kelly, lecturer in Fine Art, Goldsmiths
Dr. Christian Kerslake, Philosophy, Middlesex University
Dr. Alexander King, Anthropology, University of Aberdeen
David Kinloch, poet
Dr. Dianne Kirby, History and International Affairs, University of Ulster
Dr. Graeme Kirkpatrick, Sociology, University of Manchester
Dr. Laleh Khalili, Politics and International Studies, SOAS
Dr. Stathis Kouvelakis, European Studies, KCL
Professor Basil Kouvaritakis, Engineering Science, University of Oxford
Dr. John Kraniauskas, Spanish, Birkbeck
Dr. Cecile Laborde, Political Science, UCL
Professor Ernesto Laclau, Government, Essex
Dave Laing, writer and journalist
Dr. Juan Antonio Lalaguna, Humanities, Imperial College London
Professor William Large, Philosophy, University College Plymouth, St Mark and St John
Nicholas Lawrence, lecturer in English & Comparative Literary Studies, University of Warwick
Professor Andrew Leak, French, UCL
Dr. Barbara Lebrun, French, University of Manchester
Dr. Keekok Lee, Philosophy, University of Manchester
Professor Esther Leslie, English and Humanities, Birkbeck
Dr. Jo Littler, Media and Cultural Studies, Middlesex University
Tim Llewellyn, journalist and writer
Dr. Caroline Lloyd, Social Sciences, Cardiff University
Dr. Jill Lovecy, Politics, University of Manchester
Simon Lynn, lecturer in Social Work, UEL
David Mabb, artist and Reader in Art, Goldsmiths
Dr. Stephen Maddison, Cultural Studies, University of East London
Dr. Kevin Magill, Arts and Humanities, University of Wolverhampton
Michael Mahadeo, lecturer in Health and Social Sciences, University of Ulster
Dr. Suhail Malik, Art, Goldsmiths
Dr. Johanna Malt, French, KCL
Dr. Matteo Mandarini, Business and Management, QMUL
Professor Susan Marks, Law, KCL
Dr. Lee Marsden, International Relations, University of East Anglia
Professor Lauro Martines, historian
Dr. Luciana Martins, Spanish, Birkbeck College
Dr. Nur Masalha, Religion and Politics, St Mary's University College
Dr. Dina Matar, Centre for Media and Film Studies, SOAS
Dr. Graeme Macdonald, English, University of Warwick
Professor (emeritus) Moshé Machover, Philosophy, KCL
Dr. Maeve McCusker, French Studies, Queen's University Belfast
Dr. James McDougall, History, SOAS
Dr. Sonia McKay, Working Lives Research Institute, London Metropolitan University
Dr. Susan McManus, Politics, Queen's University Belfast
Dr. Saladin Meckled-Garcia, Human Rights Studies, UCL
Professor Susan Melrose, Performing Arts, Middlesex University
Dr. Farah Mendlesohn, Media and Creative Writing, Middlesex University
Dr. Mahmood Messkoub, Business, University of Leeds
Dr. China Miéville, writer and academic
Dr. Anna-Louise Milne, French, University of London Institute in Paris
Dr. Surya Monro, Politics, University of Sheffield
John Moore, lecturer in Sociology & Criminology, University of the West of England
Professor Bart Moore-Gilbert, English and Comparative Literature, Goldsmiths
Dr Farhang Morady, Globalisation and Development, University of Westminster
Dr. Stephen Morton, English, Southampton University
Dr. Pablo Mukherjee, English and Comparative Literature, University of Warwick
Professor John Mullarkey, Philosophy, University of Dundee
Professor John Muncie, Criminology, The Open University
Professor Martha Mundy, Anthropology, LSE
Dr. Alex Murray, English, University of Exeter
Dr. Karma Nabulsi, Politics, University of Oxford
Ali Nasralla, Senior Fellow (retired) at Manchester University Business School
Professor Mica Nava, Cultural Studies, University of East London
Marga Navarrete, Lecturer in Spanish and Translation, Imperial College
Dr. Nick Nesbitt, French, Aberdeen
Dr. Michael Niblett, Translation and Comparative Cultural Studies, University of Warwick
Professor Christopher Norris, Philosophy, University of Cardiff
Julia O'Faolain, writer
Michael Oliva, composer and lecturer, Royal College of Music
Wendy Olsen, Development Studies, University of Manchester
Professor Peter Osborne, Philosophy, Middlesex University
Dr. George Paizis, French, UCL
Professor Ilan Pappé, History, University of Exeter
Professor Benita Parry, English and Comparative Literature, University of Warwick
Dr. Diana Paton, History, Newcastle University
Dr. Ian Patterson, Queens' College, Cambridge
Lara Pawson, writer and journalist
Dr. Maeve Pearson, English, University of Exeter
Carmen Perea-Gohar, lecturer in Spanish, Imperial College
Dr. Luis Perez-Gonzalez, Translation Studies, University of Manchester
Dr. Andrea Phillips, Art, Goldsmiths
Dr. Nina Power, Philosophy, Roehampton University
Dr. Jane Poyner, English, University of Exeter
Professor Scott Poynting, Sociology, Manchester Metropolitan University
Dr. Nicola Pratt, Political, Social & International Studies, UEA
Professor Al Rainnie, Centre for Labour Market Studies, University of Leicester
Dr. Kamran Rastegar, Arabic and Persian Literatures, University of Edinburgh
Professor Jane Rendell, Architecture, UCL
Professor Dee Reynolds, French, University of Manchester
Dr. Chris Roberts, School of Community Based Medicine, University of Manchester
Dr. Mark Robson, English Studies, University of Nottingham
Professor William Roff, Islamic & Middle Eastern Studies, University of Edinburgh
Professor Bill Rolston, Sociology, University of Ulster
Caroline Rooney, English and Postcolonial Studies, Kent
Professor Hilary Rose, Social Policy, University of Bradford
Michael Rosen, writer
Dr. Elaheh Rostami-Povey, Development Studies, SOAS
Professor William Rowe, Spanish and English, Birkbeck
Dr. Juliet Rufford, Theatre Studies, University of Reading
Professor Jonathan Rutherford, Cultural Studies, Middlesex University
Professor Alfredo Saad Filho, Development Studies, SOAS
Dr. Gabriela Saldanha, English Language, University of Birmingham
Dr. Shahira Samy, Politics, University of Oxford
Dr. Stella Sandford, Philosophy, Middlesex University
Professor Sanjay Seth, Politics, Goldsmiths
Carole Satyamurti, writer
Professor Yezid Sayigh, War Studies, KCL
Professor Phil Scraton, Law and Criminology, Queen's University Belfast
Professor Richard Seaford, Classics and Ancient History, University of Exeter
Amanda Sebestyen, writer and asylum campaigner
Professor David Seddon, Development Studies, University of East Anglia
Richard Seymour, writer and activist
Dr. Subir Sinha, Development Studies, SOAS
Dr. Debra Benita Shaw, Social Sciences, Media & Cultural Studies, University of East London
Professor Avi Shlaim, International Relations, St Antony's College, University of Oxford
Mark Shuttleworth, lecturer in Translation, Imperial College London
Professor David Slater, Geography, Loughborough University
Dr. Andrew Smith, Sociology, Anthropology and Applied Social Science, University of Glasgow
Dr. Graham Smith, Law, University of Manchester
Professor Neil Smith (emeritus), Linguistics, UCL
Olivia Smith, Centre for Editing Lives and Letters, Queen Mary, University of London
Dr. Anthony Soares, Portuguese, Queen's University Belfast
Ahdaf Soueif, writer and journalist
Professor William Spence, Physics, QMUL
Dr. Robert Spencer, Postcolonial Literatures, University of Manchester
Professor Paul Stewart, Human Resource Management, University of Strathclyde
Dr. Alison Stone, Philosophy, Lancaster
Colin Stoneman, writer
Professor Paul Sutton, Caribbean Studies, London Metropolitan University
Professor Helen Taylor, English, University of Exeter
Professor Phil Taylor, Business, University of Strathclyde
Dr. Jennifer Terry, English Studies, University of Durham
Dr. Nicholas Thoburn, Sociology, University of Manchester
Adriana Tortoriello, translator
Dr. Alberto Toscano, Sociology, Goldsmiths
Professor Martin Upchurch, Business, Middlesex University
Dr. Anastasia Valassopoulos, English and American Studies, University of Manchester
Dr. Rashmi Varma, English and Comparative Literary Studies, University of Warwick
Dr. Ritu Vij, International Relations, University of Aberdeen
Professor Dennis Walder, Ferguson Centre for African and Asian Studies, Open University
Dr. Geoffrey Wall, English, University of York
Sean Wallis, Survey of English Usage, UCL
Dr. Vron Ware, Social Sciences, The Open University
Dr. Eyal Weizman, Centre for Research Architecture, Goldsmiths
Professor Lynn Welchman, Law, SOAS
Dr. Jutta Weldes, Politics, University of Bristol
Tony White, writer
Geoff Whittam, Reader in Entrepreneurship, University of the West of Scotland
Dr. David Whyte, Sociology, University of Liverpool
Dr. Paula Wilcox, Criminology, University of Brighton
Dr. Caroline Williams, Politics, QMUL
Professor Eddie Williams, Linguistics, Bangor University
Professor James Williams, Philosophy, University of Dundee
Dr. Carla Willig Psychology, City University
Dr. Jon E. Wilson, History, KCL
Dr. Nicole Wolf, Visual Cultures, Goldsmiths
Dr. Jim Wolfreys, French and European Politics, KCL
Professor Andy Wood, History, University of East Anglia
Professor Geof Wood, International Development, University of Bath
Robin Yassin-Kassab, novelist
Professor Nira Yuval-Davis, Gender & Ethnic Studies, University of East London
Dr. Shamoon Zamir, American Studies, KCL
Professor Slavoj Zizek, Birkbeck Institute for the Humanities
Dr. Paquita de Zulueta, Medicine, Imperial College

We regard Israel's indiscriminate killing in Gaza as a crime against humanity. We protest against Israel's exterminating tactics and offer our wholehearted support to the people of Gaza.
Stephen Frears – Film Director – UK
Nigel Kennedy - Musician, Poland/UK
Miriam Margolyes – Actress UK
Brian Eno – Musician and producer UK
Robert Wyatt – Musician UK
William Dalrymple - Writer and historian
Dhafer Youssef – Musician France
Dave Robinson - Producer & pioneer of Stiff Records, UK
Razanne Carmey – Playwright UK
Chaz Jankel – Musician UK
Philip Bagenal - Music Producer and mixer UK
Christine Tobin - Singer UK
Jeffrey Blankfort - Photographer USA
Liane Carroll - Musician singer UK
Martin Coogan - Musician UK
Anis Hamadeh - Musician Germany
Radhika Jha – Writer India
Prem Shankar Jha Author & journalist India
Uzma Aslam Khan - Novelist and Essayist Pakistan
Sarah Gillespie - Musician UK
Darrell Lawrence - Music & film producer USA
Shadia Mansour - Singer UK
Moni Ovadia - Actor Italy
Gilad Atzmon - Musician and writer UK
Susheela Raman - Singer UK
Karl Sabbagh – Writer UK
Rich Siegel – Musician USA
Paul Sussman – Author UK
Sunny Singh – Writer India
David Toop- Musician & author UK
John Turnbull – Musician UK

As members of the Jewish Black Asian Forum, we are distressed and outraged at the pointless loss of life and humanitarian disaster in Gaza. The values we share, and the stories of loss and exclusion we bring to our discussions , drive us to speak out together. As members of British communities closely connected to Israel and Palestine, we call on Israel to immediately end its use of military force in Gaza and on Hamas to cease firing rockets into Israel. Our government, together with other governments and international actors, must engage with the authorities in Israel, Palestine and Gaza to help facilitate a lasting peace in the region and an end to the occupation.
Tanaka Loha, Antony Lerman, Geoffrey Bindman, Francesca Klug, June Jacobs, Imam Sajid, Arlington Trotman, Lincoln Crawford, Mumtaz Rahim, Simon Wooley

Jasa Almuli's claims (Letters, 15 January) that Israel has accepted a Palestinian state and that the obstacle to peace is Hamas's refusal to recognise the state of Israel are false. Israel's response to every offer of a viable two-state solution has been to expand the settlements, as during the Oslo "peace" process. On the other hand, the political leadership of Hamas has many times said that it would accept a Palestinian state within the 1967 borders and has offered a long-term truce on that basis. This offer was repeated by the Hamas prime minister, Ismail Haniyeh, on 8 November 2008 to a group of 11 European parliamentarians, including Clare Short. He denied that Hamas was seeking to destroy the state of Israel. "Our conflict is not with the Jews; our problem is with the occupation," he said. Israel, however, just as it rejected Hamas's ceasefire offer of 23 December, rejects all negotiation with Hamas's political leadership and prefers to try to smash its military wing instead. Hamas does not have to accept Israel's right to exist as a Jewish state before peace can be negotiated any more than Sinn Féin had to accept Northern Ireland as part of the UK before negotiating a peace there.
Leon Rosselson
Wembley Park, Middlesex

At last the west is coming clean. Palestinians are freedom fighters, not terrorists, who have suffered 60 years of injustice inflicted by the real axis of evil, Israel and the US. The murderous attack on Gaza is an insane attempt at ethnic cleansing before Obama takes over.
Eva Figes
London

Iranian military aid to Hamas has been steady and vital to Hamas since its coup of July 2007. The movement has been equipped with dozens of Iranian Fajr-3 missiles - the longest-range ordnance it is thought to possess. The 122mm Grad rockets it has been firing at Israel are in its possession because of the Iranian connection. Like Hezbollah, Hamas is an Iranian proxy. And just as in 2006, Iran was instrumental in inciting the current war. Israel's fight is a fight for western values of secular democracy and human rights against those that would unleash a medieval theocracy upon us all.
Chris Gale
Chippenham, Wiltshire
Read more...

Eid, the moon-sighting dispute in Pakistan and Europe, and the Islamic unity. Why don't we follow our local observatories/met in each country?

Masood Ashar's column in Jang 7 October 2008




POLICIES ADOPTED IN BRITAIN BY MUSLIMS IN CELEBRATING ISLAMIC FESTIVALS

Why is there a difference in sighting the moon crescent?

Muslim and non Muslim astronomers and Muslim scholars have discussed in detail the problems associated in sighting the crescent and numerous conferences have taken place in the UK, U.S.A and certain Muslim countries regarding this issue. A number of formulae or policies have been adopted of which nine are at present being acted upon by the majority of the Muslim population in the UK.

These are described below :-

(1) If any authentic news of the crescent sighting is received from UK or any Muslim country, then it will be acceptable for the next day to be the 1st of the next Islamic month. (This statement is not based on observatory information, due to disbelief in observatory, but the crescent is only seen with the naked eye -- stated by Maulana Muhummed Yaqub Miftahi, Central Moon Sighting Committee of Great Britain, London (formaly lived in Blackburn), U.K) To read more and full article please visit www.aslam21c.com.

Note :- A number of Mosques in the UK are applying this formula. It is based on an argument that the prophet (messenger) S.W.W. asked us not to use "Hisab" (calculation) for checking the authenticity of claims. Taking into consideration another saying of Prophet S.W.W. some Muslim scholars have solved the problem by stating that if authentic news of crescent sighting from one place reaches the people of another place then it will be compulsory for them to act on it. Similarly, If the crescent is sighted in the east then it will become compulsory in the west to act upon it and vice versa.

This also favours the policy of having a World Moon Sighting Committee with the head-quarter in Makkah, Saudi Arabia (based on a saying by the messenger(s.w.w) that he(s) loved Makkah and the moon looked beautiful in that part of the world). On the other hand, if the World Moon Sighting Committee decides to choose a different head-quarter it might be acceptable.

(2) On the 29th of each Islamic month, after sunset, if the moon is sighted or any authentic news of the moon is received from any part of the world, then the next day will be the 1st day of the next Islamic month in the whole world. (See leaflet on 'Unification of the day of fasting and the day of Eid for all Muslims world-wide' by Omar Bakri Mohummed of Hizb Ut-Tahrir , Khilafah Committee, U.K)

Note :- This policy does not take in to consideration the time zones created by the rotation of the Earth around the Sun, while policy number 1 is based on the condition that the moon sighted or authentic news is received from only Sunset to dawn in any particular country.

(3) On the birth of the moon, after sunset, if the moon is on the horizon according to the UK Royal observatory (Duration of moon after sunset 1 minute or more) then the next day will be the 1st of the next Islamic month.

Note :- Every Mosque in Birmingham and some mosques in other towns and cities are using this policy. According to this policy the actual sighting crescent of the moon is not necessary. (Confederation of Sunni Mosques Midlands, Birmingham, U.K)

(4) UK Ruyiate Hilal Committee (Meeting held on 11 December 1997 at 8:15pm at Tooting Islamic Centre, London).

The Committee decided to follow the formula recommended by the International Islamic Conference of 1984, such as:

i. The determine the 1st of lunar calendar the new moon after its birth should remain on the local horizon even for a short time after the sunset, on the 29th of current month.

ii. If it is not sighted locally, we have to find out whether it was sighted in any Muslim country.

iii. If no such news are received, we have to complete 30 days of the current month.

(Reported by Dr. Mahbub Ahmad, Secretary on 17 December 1997)

(5) On the birth of the moon, after sunset, if the moon is on the horizon according to the UK Royal observatory and information about sighting of crescent is received from UK or nearest Muslim countries, then it will be acceptable for the next day to be the 1st of the next Islamic month.

Note :- Some of the Muslim population in the UK is applying this formula.

(6) On the birth of the moon, after sunset, if the moon is on the horizon according to the UK Royal observatory and any authentic news of the crescent sighting is received on the last day of the Islamic month from the U.K or any Muslim country, then the next day will be accepted as the 1st of the next Islamic month.

Note :- In 1984 ambassadors of all Muslim countries and religious parties signed an agreement to use this formula. The majority of the Muslim population in the UK (we believe) is still applying it. The agreement was broken by certain groups after only two years. The reason for this was that, it was found that the information received from Saudi Arabia and some other states about the crescent sighting was being given even before the birth of the moon according to the Saudi Arabian Royal observatory and UK Royal observatory. The crescent sighting information received from Pakistan and some other countries was sometimes reported 2 or 3 days later. So some religious leaders regarded the news of crescent sighting from Saudi Arabia as being incorrect. But one religious group who wholly believe in whatever Saudi Arabia announces therefore entirely disagreed with the UK Royal observatory information. This caused the unity to break down after only two years.

(7) UK ISLAMIC MISSION
On the birth of the moon (before sunset) if the moon stays on the horizon for at least 12 minutes after sunset according to the UK Royal observatory and any authentic news of the crescent sighting is received on the last day of the Islamic month from the U.K or any Muslim country, then the next day will be accepted as the 1st of the next Islamic month. (Stated by Chaudhary Abdur-Rahim, U.K Islamic Mission).

Note :- This policy is used by U.K Islamic Mission in preparing an Islamic calendar and also acting on it in many parts of Great Britain.

(8) According to the Royal observatory, On the birth of the moon after sunset, if sighting of crescent is possible with the naked eye then the next day will be the 1st day of the next Islamic month. (Alama Zafar Mehmood Frashwi, Vice President of Ahl-e-Sunnat Wal Jammat, U.K)

Note :- According to this formula sighting of crescent is only possible after 16 hours have elapsed, this is based on the moon being 8 degrees away from the conjunction, a straight line drawn from Earth to the Sun. In other words where conjunction means, an alignment of two celestial bodies in the solar system, usually the sun and a planet, in our case the moon, that occurs when the angular distance between them as seen from Earth (i.e. the angle Moon - Earth - Sun) becomes zero. Also it had been calculated that the Moon travels 1 degree in approximately 1.98 hours anti-clockwise. With the moon being 8 degrees away from the conjunction, it is acceptable that it can be seen with the naked eye. Some religious leaders believe this is in line with the Qur'an and Hadith.

This formula is adopted by majority of the mosques in Rochdale, three major mosques in Manchester and by some mosques in other towns and cities in England and Scotland.

(9) According to the Royal observatory, On the birth of the moon after sunset, if sighting of crescent is possible with the naked eye and If any authentic news of the crescent sighting is received from UK or nearest Muslim countries, then the next day will be the 1st day of the next Islamic month. (Maulana Samir-ud-din of Burnley,U.K)

http://www.mrc.org.uk/reports_articals.php

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Uniting Muslims on Eid

Asif Naqshbandi
Chowk.com

Trying to solve the moom-sighting controversy in the UK and parts of Europe
As most of us are aware the Muslim Ummah is split into many groups and it is a great tragedy that Muslims are unable to get together even on the occasion of Eid. In the UK we have seen the most confusion
where in the last few years we have seen Ramadhan and Eid being celebrated by different Mosques on different days. So which Mosques and Ulamaa (scholars) are guiding the Muslims correctly and what is the solution?

There are three main groups and opinions;

1.Those who ‘blindly’ follow Saudi Arabia,

2.Those who follow the concept of the birth of the new moon and 3.Those who follow the concept of the sighting/visibility of the new moon.

The correct method is by sighting the moon/crescent i.e. the visible new moon and this is practiced by the mass majority of Muslims all over the world and has been since 1400 years, from when The Prophet (Peace be upon him and his Family) himself established the new month in this way. The reason being is that Allah Ta’la commands the law to us in the Holy Qur’an:
“So he who from amongst you should witness the month should fast it” (Surah al-Baqarah, 185).The term witnessed is used meaning we must sight the moon.
The Islamic Law states if one person (two for Eid) sees the new moon then begin the new month. This is the Sunnah The Prophet left for us and we should not ignorantly jump to other methods.


Blindly following Saudi Arabia

In the UK we have seen that some people follow the Saudi ‘Royal’ family and announce the beginning of Ramadhan and Eid according to them. Islamically this is incorrect for the most important reason that all the evidences clearly state we begin Ramadhan and Eid according to the sighting and visibility of the new moon, not Saudi Arabia. There is not one piece of evidence in the Qur’an or the Hadith or any Islamic book to say we must follow Saudi Arabia, not even in any book published or approved by The Saudi Government. If there is, where is it written?

This problem only exists in the UK and some other countries in Europe. All other Muslim countries do not follow Saudi Arabia but have their own independent moon sighting committees’ who announce Ramadhan and Eid. Are the rest of the World’s Ulamaa wrong and don’t they know how to start the month? Most of the confusion here is caused by those Ulamaa and Mosques who blindly follow Saudi Arabia for political and financial reasons such as Regent’s Park Mosque who some people regard as a central Mosque. There are also other small Mosques who follow Saudi Arabia no matter what the status of the moon, disregarding The Qur’an and The Hadith

We also ask such groups that say not even 1000 years, not even a 100 years, but say 50 years ago how did people all over the world know that Saudi Arabia have announced Eid, What have Muslims all over the world been doing since and have they been wrong for 1400 years?

There can be no greater humiliation for those Ulamaa than the Saudi scholars actually saying themselves not to follow them. When the Permanent Committee for Fataawa were asked that should we begin Ramadhan and Eid when Saudia Arabia do? They stated in their public fatwa (legal verdict) that we should not follow Saudi Arabia and that everyone should begin the new month by sighting the new moon in their country. (Fatawah Islamia, Vol. 2, p113). In the same fatwa they included a reference of their Shaykh-ul-Islam ‘Ibn Thaymiyyah’ stating we should do Eid according to our own country. You should ask those groups why do they follow the Saudi ‘monarchy’. What is the reason?

The Sky is not clear so it is not possible to see the moon with the naked eye.

Particularly in the UK, it is not usually possible to see the moon with the naked eye. The objective and the intention is to start the new month and have the most accurate Islamic calendar possible and the Ulamaa have decided that it is beneficial to use astronomical calculations from The Observatory. It is logic and common sense that Islam allows us to use science and Allah Ta’la says “The Sun and moon follow course exactly”; He also said, “So that you may know the count of years and calculations”. It may be difficult to comprehend today but it was a Muslim scientist named al-Beruni who actually found and started the first observatory. It is not just recently that Ulamaa have acknowledged the Observatory, but leading scholars from the older times such as Imam Sha’fi, Imam As-Subki, Imam Ibn-e-Daqeeq Al’eed and others acknowledged astronomical calculations on this matter. Another important note is that the Ulamaa have personally gone to the observatory’s themselves before making use of them and it is also confirmed that since in use their information has been correct. All Mosques across the UK rely on the observatory for prayer times so for anyone who objects we ask why do they use such calculations for their prayer times? As Muslims we must not remain blind from the knowledge and existence of science, mathematics and other uloom which Allah has given us. Instead we should be using this to prove the truth of our Religion and for the benefit of Muslims to establish the truth and justice, in the way Allah and His Rasool please.

In an authentic Hadith The Prophet (Pbuh) said that the month has either 29 or 30 days and told us this 1400 years ago without the use of any astronomical information or observatory and this is also a challenge to the world’s scientist or anyone who denies The Prophet (Pbuh) had such knowledge to prove even 28 or 31 days in an Islamic month. The Holy Prophet (Pbuh) said:

“And if you see it then fast, and if you see it then break your fast. And if the clouds block then complete the count of 30 days of Sha’baan” (Bukhari Shareef, Muslim Shareef and others)

Islam is a clear and simple religion and a simple method is just to complete 30 days without all the complications. There are those who baselessly argue that at least if the moon cannot be sighted we should follow Saudi Arabia. Why? and even the Saudi Ulemaa said the same in their fatwa; to complete 30 days and they included the same Hadith. (Fataawa Ramadhan - Volume 1, page 56.) Again there is no mention of following Saudi Arabia.

Following the Birth of the New Moon

Another misconception that is important to discuss is the difference between the new moon being born and the new moon being visible. When using astronomical data from the observatory we have seen some groups particularly in Birmingham follow the birth of the new moon, and they have linked with groups who follow Saudi Arabia who find this baseless argument go in their favour as their Eid is usually 1 day earlier. The birth and visibility are two very different factors because the new moon is not visible until its age is at least 20 hours and in many cases even 50 hours after birth (usually when the angle between moon-earth-sun is 12 degrees). When following the observatory we must follow the ‘possibility of visibility’, not the birth.

It is said in The Holy Qur’an “They ask you about the crescent, say these are signs to mark fixed periods of time for mankind and for the pilgrimage (Surah al-Baqarah, 189) In the verse it does not say ‘Mahaaq’ (new born moon), but it says ‘Hilaal’ meaning that new moon which is visible. According to the Quran and the Hadith The Mosques should announce Ramadhan and Eid according to the possibility of visibility of the new moon. In the time of the Sihaba (RA), it is obvious they followed the moon which was visible and not that which was invisible for the basic reason it can not be seen and its initial birth is only told by observatories.

This year Eid-ul-Fitr should be celebrated on Friday 6th December, Insh’Allah. This is because The moon will not be visible anywhere in the world on Wednesday 4th December, the first moment the moon will be become visible is on Thursday 5th December. Also The Hadith based on completing 30 days, further proves Eid to be on Friday. All evidences show Eid to be on Friday and not on any other day. If the Saudi Government and its followers in The UK announce Eid to be celebrated on Thursday, this is totally unIslamic and is against the teachings of the Qur’an and the Hadith; according to the visibility of the moon and also the completing of 30 days, they have only completed 29 days. We ask such Ulamaa not to sell their Imaan to the Saudi’s and have some fear of Allah. They are supposed to follow the Shariah law and teach it, yet they are speaking totally against it. The Muslim community in the UK is requested to follow the right path, to save and protect their worship, and reject all non-Islamic formulas and decisions. When you ask why do those Ulamaa do all this when they know the law, all we can say is that one day they have to answer to Allah Ta’la.

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The Crescent Sighting for Ramadhan and Eid - A Self Created Problem by the Muslims for the Muslims

By: Syed Soharwardy

Islamic Supreme Council of Canada (ISCC)

The crescent sighting for Ramadhan and Eid(s) has been a point of dispute among Muslims for a long time. As the Muslims have spread in all parts of the globe including non-Muslim countries this problem has grown many folds. Every time when Eid and Ramadhan come, instead of good wishes and warm feelings among Muslims, a bitter and heated discussions take away the joy of celebration. In one city various Muslim groups start and end Ramadhan on different days. Some times Eid is celebrated in one city on three different days. Why is this happening? Why is it worsening? Can this be solved? Let's discuss this problem in detail.

Situation in Muslim Countries

Let's discuss the situation in Muslim countries first. Keeping this problem in mind, we can divide Muslim countries into two categories. Just to avoid any misunderstanding among Muslim brothers and sisters, I will not mention the names of these countries.

First category of Muslim countries include the countries where the form of government is dictatorship (although, the governments of these countries claim that they have democracy in their countries but that claim is false based upon the Islamic principles of government as well as the modern principles of democracy). The government in each country has established a committee. The members of this committee observe the crescent and/or receive the witnesses from the public who might have seen the crescent. After sighting or non-sighting of the crescent, the committee decides the dates for Ramadhan, Eid, Hajj, etc.. and sends the decision to the government, possibly the head of state. The head of state approves the decision and issues a decree OR announcement for Ramadhan or Eid. Everyone in the country accepts the announcement. NO ONE DARE TO DISPUTE THE DECISION. Everyone in the country starts and ends Ramadhan on the same day. Eid-ul-Fitre and Eid-ul-Adhha is celebrated on the same day all over the country. No questions of "firqas" (sects) and "Fiqqas" (jurisprudence) asked.

The second category of Muslim countries are those where restricted democracy prevails. These countries may not be as democratic as Islam requires, but still these countries do not have dictatorships as well. In these countries the governments have more or less the same setup for crescent sighting as in the category 1 but everyone has the right to inquire about the decision and every Imam Masjid can dispute the decision. If the Imam of Mosque or Imams of several Mosques think that the announcement from the government is not correct, they make their own announcement and declare Ramadhan and Eid on different days. This causes differences among Muslims. Some celebrate on government's announced day. Some celebrate on the day announced by Moulvees (Imams of Mosques). Most often the division gets so deep that the people of one part of the country or people belonging to a specific "FIRQAH" (sect) celebrate on one day and the rest of the people celebrate on the other day. Some time Eid is celebrated on three different days in various parts of the country while the country is not even half the size of State of Texas.

Non-Muslim Countries

Lets discuss the situation in non-Muslim countries and continents, North America, Europe, South and Latin America, Australia etc... In these countries either individual Muslim organizations OR Imams of Mosques make the decision on crescent sighting. We can divide the Muslim organizations OR Imams in non-Muslim countries into five categories.

The first category includes the Muslim organizations or Imams of Mosques those strictly follow the rule of crescent sighting defined by the Messenger of Allah, Muhammad (peace be upon him). The rule is very simple. "When you see the crescent for Ramadhan, you start Ramadhan and when you see crescent for Shawwal you end fasting. If it is cloudy and people are unable to see it, complete thirty days of fasting and then celebrate Eid".

The second category of Muslim organizations and Imams of Mosques in non-Muslim countries are those follow the scientific / astronomical calculations. They decide Ramadhan and Eid based upon the expected crescent sighting dates. They establish calendar for the entire year and follow their calendar. The Ramadhan and Eid days of their calendar may or may not coincide with the category one group.

The third category is the largest of all groups. In this category organizations and Imams try to combine principles of category one and two as mentioned above. But this causes a problem. Some organizations or individuals give more weight to the sighting of the crescent and less weight to the astronomical calculations, while some organizations and individuals do the opposite. Therefore, no unanimous decision can be made. Various Imams and organizations make their own decisions.

The fourth category of Muslim organizations and Imams ignores the above mentioned both principles and follow the dates for Ramadhan and Eid either of their native countries OR Saudi Arabia. If the crescent has been sighted either in their own country of origin OR in Saudi Arabia, they will accept this crescent sighting for their area of residence and observe Ramadhan OR Eid. They completely ignore the long distances (could be hundreds or thousands of miles) of their native country OR Saudi Arabia from their present place of residence in North America or Europe or Australia etc...

The fifth category of Imams and organizations is that who would take the crescent sighting dates from the nearest Muslim country OR a Muslim country with which they share a portion of night and day. For example Morocco and Spain has little difference in their night and day timings. This decision making is common in Europe. For example, if the crescent has been sighted in Morocco or Algeria the people in France or Spain would also consider this crescent for their area of residence and observe Ramadhan or Eid.

Why this division?

There is no doubt that all these individuals, organizations and Imams have good intentions in their hearts and thoughts. They all know that one-day they will be standing in front of their Lord, Almighty Allah and answering about their decisions. They will be accountable for those decisions. All of them want to unite Muslims not to divide them. But the reality of the matter is that the Muslims are getting more and more divided on this issue.

With all due respect, the root cause of this entire problem / division of Muslims is the false ego and pride of Muslim organizations, Imams of Mosques and religious scholars not ordinary Muslim. Allah says in Qur'an,

" And they became divided only after knowledge reached them - through selfish envy as between themselves" (Surah Al Shura, 42:14)

" And We granted them clear signs in affairs (of religion): it was only after knowledge had been granted to them that they fell into schisms, through insolent envy among themselves. Verily thy Lord will judge between them on the Day of Judgment as to those matters in which they setup differences." (Surah Al Jathiyah, 45:17)

Some facts

Once a companion of Prophet (Peace be upon him) came in Madinah from a distant village during the period of Muhammad (peace be upon him). When he arrived the Muslims of Madinah were fasting. He told them that he was not fasting because last night, the crescent had been sighted in his village and the people of his village would be celebrating Eid today. Although, he himself was not fasting but he waited till the next day and celebrated Eid with the people of Madinah. This proves the permissibility that far distant cities or villages can have different days of Eid and Ramadhan depending upon the decision made by the authorities of that location.

Prophet Muhammad (peace be upon him) OR the companions of Muhammad (peace be upon him) never asked that the entire Muslim population of the world should start Ramadhan same day or end same day Or celebrate Eid-ul-Fitr same day. During the Khilfat of Sayyidna Omar Farooq (May Allah be pleased with him) Islam reached far and wide. Did he ever give any instructions to his regional governors to make sure that all the people of their region must celebrate on one day OR they should celebrate when people of Madinah celebrate? No, he never asked.

Don't we know that Muhammad (peace be upon him) has already given us the principle for starting and ending Ramadhan and Eids? Don't we think that by deviating from the principle defined by Muhammad (peace be upon him) we are not only creating distortion (Bid'a) in Islam but we are also doing some thing knowingly against the instruction of the Messenger of Allah (peace be upon him).

The Sources of Dispute

There could be several sources of dispute among Muslims. Some of them are as follows.

Sectarian Differences: The jealousy and sectarian differences of Muslim organizations and Imams are one of the major sources of division among Muslims. We divide Muslims in the name of Islam and Allah in order to protect our control and monopoly over a mosque or a geographical area.

The Information Flow: We know that during the period of Prophet Muhammad (peace be upon him) OR during the period of Companions of the Prophet (May Allah's blessings upon them) the information flow was extremely slow compare to present days. We now have telephones, TV, Radio, Satellites and above all Internet. We can find out in USA what is happening in Saudi Arabia in real time. These facilities were not available during Prophet's (peace be upon him) or his companions time. Therefore,, why can't we use these fast communication systems and follow Saudi Arabia's crescent in Canada or US? This way the Muslims around the world would be able to celebrate Ramadhan and Eid on same days. Hence expressing Muslim unity.

This intention may be good one but it has not worked. It has divided more Muslims than uniting them. Did we ever think that this is an innovation (Bid'a) too?

Did Prophet Muhammad (peace be upon him) sent his companions from Madinah to the near by villages or towns informing them that in Madinah crescent has been sighted, you people should also follow us? Prophet Muhammad (peace be upon him) could have sent his companions within a few hours of horse ride to inform people about the sighting of crescent in Madinah. Certainly, Prophet (peace be upon him) never did this neither his companions. It proves that the information flow from Madinah (now part of Saudi Arabia) to other parts of the world regarding Ramadhan and Eid dates is not required neither desired in Islam. Forcing people in North America, Europe, South America or Australia to observe Ramadhan and Eid on the day when Saudis observe them is an INNOVATION (BID'A) in Islam. It is not a valid Ijtihad. In Canada or USA, do we offer our five prayers based upon the prayer timings of Saudi Arabia. We see the five prayers offered in Makkah or Madinah in real time through satellite in North America but we never follow those timings.

Astronomical Calculations: What about deciding the dates of Ramadhan and Eid by using astronomical calculations? Yes, we may take advantage of these scientific methods but relying completely on these methods alone is not correct. These tools and methods can help us in making decisions.

Influence on Muslims from Non-Muslim Celebrations: We, specially the Muslims living in North America, South America, Europe and Australia have seen the celebrations of non-Muslims. Christmas is celebrated all over the world on the same date. Honneka is celebrated everywhere on the same date. Diwalee date is never disputed. Chinese New Year date......., no problems. Why Muslims have problems with the dates of Ramadhan and Eid celebrations? This is a very good and right question?

When Muslims see Christmas or New Year or New Millennium is celebrated everywhere on the same day, it looks good and it provides a sense of unity among Christians. When Chines celebrate their New Year on the same day it provides sense of unity in their community etc.. etc...

Celebrating Eid on the same day by all the Muslims all over the world will not bring unity among Muslims. It is a wrong, unrealistic and un-Islamic approach. It has divided Muslims than uniting them. Muslims came to this world to impress and influence other cultures and religions NOT to get influenced by them.

What Unites Muslim Ummah?

The love for Allah and His Prophet (Peace be upon him) and constant struggle in the path of Allah. The respect for fellow Muslim's life, his/her property and his/her rights.

Jokes with Islamic Shari'a

During 1999, in one of the Western Canadian cities, the Imam of a Mosque announced Eid-ul-Fitr on 29th Ramadhan in Jum'a prayer (1:30 PM) because in Saudi Arabia the crescent was sighted and Eid was announced. In year 2000, the same Imam did not follow Saudi Arabia and relied on local crescent sighting, and celebrated Eid on the next day after Saudi Arabia. In 2001, again local crescent sighting was not even considered and the start of Ramadhan was announced at Zohar time. What kind of "FIQAH" (Jurisprudence) is this? Is it a matter of convenience? OR do our Imams make decisions based upon "pressure groups"?

In year (2000), the Imams of Mosques in another Western Canadian city announced for the Eid prayer on 29th Ramadhan at about noon time (no wait for sunset) that the Eid will be tomorrow because Saudi Arabia has announced for Eid on Friday. At the same time these Imams were asking the people to see the crescent in the evening and let them know if they see the crescent. No one saw the crescent (at least to my knowledge) but Eid was celebrated as announced. Is this not a joke with Islam? Why these Moulvees were asking people to see crescent in the evening while they had already made the decision? There are several other horrible jokes which some of our Imams are making with the Shari'a. They do not care to fulfill the Sunnah of the Prophet (peace be upon him) of crescent sighting? Why bother to look for crescent? May Allah give us refuge from Satan.

A Forgotten Aspect of Crescent Sighting

The predetermination of Ramadhan and Eid dates or following Saudi Arabian or other Muslim country dates has taken away a very important component of Ramadhan and Eid celebrations. That component is Crescent Sighting. Crescent sighting is a part of celebrations. Our new generation born in North America, Europe, Australia etc. does not even know what crescent sighting is? Why is it important?

In Muslim countries on the evening of 29 Sha'ban or 29 Ramadhan all playgrounds, open fields and tall buildings used to get filled with hundreds of adults and children to see the crescent for Ramadhan. OR Shawwal. The jubilant children and adults with anxious eyes, excited and happy used to look for crescent at Maghrib (sunset) time. Each person asking the other have you seen crescent? Have you seen the crescent? If someone would have seen the crescent he used to get very excited, as he is the luckiest and important person among that crowd. People would gather around him and he would point his finger in the direction of the crescent to show the other people where the crescent was? After observing the crescent Muslims used to make du'a. After Maghrib, the children used to rush towards their homes and say Salam to their parents, specially mothers , sisters and grand mothers and tell them their achievement of crescent sighting with pride. The entire family used to celebrate the eve of Ramadhan and Eid(s).

Do we know why have we taken away this Joy and FUN from ourselves and from our children? Imagine the Muslim community in all cities of North America getting-together on the eve of 29th Sha'ban, 29th Ramadhan and 29th Dhulqa'dah in large playgrounds or open fields and celebrating the evenings of these months and looking for crescent. This will be a joyful eve for the entire family and community. It will also expose Islamic traditions to the non-Muslims and above all a fulfillment of our beloved Prophet's (peace be upon him) Sunnah.

What is the best way for deciding the dates for Ramadhan and Eid?

The best rule for deciding the dates for Ramadhan and Eid is ONLY ONE rule. That is the rule defined by Allah's Messenger (peace be upon him).

Rule: When you see the crescent for Ramadhan, you start Ramadhan and when you see crescent for Shawwal you end fasting. If it is cloudy or people are unable to see the crescent, complete thirty days of fasting and then celebrate Eid.

This crescent sighting must take place in each city, village and town. In non-Muslim countries a committee comprising of Imams of all the mosques with all school of thoughts and other pious Muslim residents should decide the start and end dates of Ramadhan. The entire Muslim community of each city, village and town should participate in crescent sighting exercise. If at least two-trust worthy Muslims of a city or town are able to see the crescent they should testify in front of the committee and committee should decide the dates. If no one from the city or town is able to see the crescent, everyone in the city or town complete thirty days of fasting and then celebrate Eid.

Why the Muslims of North America, Europe, South America, Australia, etc.. can not decide for themselves based upon the local crescent sighting? Allah has already given us Hajj days to be physically, mentally and spiritually in Saudi Arabia. Other than this we should be able to make our decisions based upon the Sunnah of Muhammad (peace be upon him).

Conclusion

Brothers and Sisters, we must go back to the way of Rasool-ullah (sallallaho alaih-e-wasallam). Lets don't take away the Eibadah (worshipping) and joy of Crescent Sighting from Muslim Ummah. We should make decisions based upon local crescent sighting. May Allah give us the correct understanding of Islam. May Allah help us to be able to recognize and practice the will of Allah and his Prophet (peace be upon him). May Allah make us humble not only in front of Him but also in front of people. May Allah bless us with unity and love for Muslim Ummah. Ameen.

(I have told you what I understood. The right knowledge is with Allah).

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Some Comments

c hussain Says:
September 30th, 2008

EID MUBARAK

Why is that in some parts of UK Eid is today while in other parts Eid is tomorrow.

When I was in UK i had noticed that Arabs usually had Eid the first day but Pakistanis ( I dont know why) would tend to celebrate Eid next day.

Why dont we at least unite on one Eid at least.


Adonis Says:
September 30th, 2008

Arabs (mostly salafi arabs) tend to celebrate eid with Saudi Arabia where eid day is determined by the royal court and not by the actual moon sighting.

Pakistanis are overwhelmingly hanafis and according to Fiqh Hanafiya celebrate eid only after moon sighting.

I think that this difference of opinion between different sects is not ideal but still every one has a right to follow the interpretations of their own fiqh. So e should learn to live with different eid days and respect each other.

c hussain Says:

MOONSIGHTING AND ISLAM

Every year we Muslims become a butt of jokes when the occasion comes regarding moonsighting for Ramadhan and Eid. It usually happens in Pakistan but this year believe it or not we experienced it in Ireland also.

On Thursday at 2 pm a text message was send from Central Mosque in Dublin Ireland to everyone at 2 pm in afternoon that because Ramadhan moon has been sighted therefore the next day meaning Friday was Ist of Ramadhan in Ireland. I am talking about Republic of Ireland or Southern Ireland. In UK and in Northern Ireland which is part of the same island as Southern Ireland the 1st Ramadhan was on Saturday – one day after it was in Republic of Ireland. In Pakistan it was on Sunday. Now can anyone explain to me this one situation that can it happen that the world can experience three different days of a lunar month in three different parts of the world. Yes it is possible two different days but this was totally ludicrous that a small island as Republic of Ireland and Northern Ireland should have two different days of Ramadhan and two different days of Eid. This was because a maulvi in Central Mosque Dublin decided to follow a calculation done by an organization in Germany which advised that according to their calculations Ramadhan should be on Friday.

Previously we used to just follow Rejent Mosque in London which is the biggest mosque in UK and it was as simple as that. But now we have made 1 1/2 brick mosque of ourselves.

But I am amazed why cannot we just follow astronomical calcuations because if we go back 1500 years in the days of Holy Prophet peace be upon him – yes at that time the Prophet did prescribe a way and procedure how to announce the start of Ramadhan and Eid. Everyone was to look for moon in evening and if they could see it then the next month would start next day – otherwise the current month would be of 30 days. But if you look at closely why it was done that way – because there were no communication between different places – even those places which were 10 or twenty miles apart could not communicate swiftly and effectly to announce such things. So it was made local. Now we have excellent means of communication and our astronomy has developed beyond any immagination and we can exactly calculate the sightings of the moon for the next 50 years and even more. So why do we have to depend on maulvis insisting on seeing the moon through conventional means especially when we look in the context of the reason why our beloved Prophet had instructed this way.

Even in UK and USA there are two Eids – because there is difference in Muslims all over the world. Why cannot we simply decide to divide the world in two main zones where there is difference of one day but this two day difference cannot happen – as its not possible astronomically. Can you imagine what reason they gave us in Ireland this time when we said how can you announce Ramadhan at 2 pm at noon – they say it has been sighted in Peru. I mean a moon sighted in Peru is important than one sighted in UK.

The maulvis turn everyone crazy because they themselves are crazy. They have made a mess with our religion.

http://pkpolitics.com/2009/09/03/visitors-views-news-september-2009/#comment-254950

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Also read:

Stop the Saudi-ization of Eid. Use the Scientific Method Instead.

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