Every year, a common occurrence is a dispute between
followers of various sects about when so-called Ramadan starts and ends. This year is no exception and some countries ended
their so-called Ramadan one day before others.
In the so-called Islamic calendar the start of Ramadan
depends on the sighting of the new crescent moon. The sighting of the new crescent moon is not an easy task and only expert
observers under optimal viewing conditions can see the new-moon crescent. Hence, the vast majority of people never sees the
new-moon crescent and only sees the 1-2 day old crescent. This difficulty is a major reason for the annual dispute about the
timing. What many people don't know is that the start of so-called Ramadan depends on a myriad of other factors other than
the sighting of the new-moon crescent.
The current so-called Islamic calendar was established
during the time of Caliph Omar, long after the death of the prophet and the revelation of the great reading. This is confirmed
by archeological evidence from coins and manuscripts of the era. [Please see: Alan Jones, "The Dotting Of A Script And The
Dating Of An Era: The Strange Neglect Of PERF 558", in Islamic Culture, 1998, Volume LXXII, No. 4, pp. 95-103.]
Interestingly, the word "hijri" doesn't appear on
manuscripts until much later so we don't really know what this arbitrary dating of the new era was based on.
One of the factors that affects when present-day
so-called Ramadan starts depends on when the start of the so-called Islamic calendar was set. For example, had its start been
set for three years earlier, then this year the dating of Ramadan would have been a month earlier. As I mentioned above, we
know from verifiable archeological evidence that the new calendar was established around 638 AD, long after the prophet's
time. Several generations later, a story circulated that Omar decided after consultation with others to make the year of the
"hijra" the first date of the new era. So the timing of Ramadan today is dependent not only on the sighting of the new crescent
moon but on an arbitrary decision that was made many centuries ago.
As a side note, traditionalists also contend that
the prophet first started to abstain in the second year after migration/"hijra". So according to them this means that 2:185
was revealed early in Yathrib. The traditionalists contend that Chapter 9 (where they claim there is the alleged calendar
modification order) was revealed in the last year of the prophet's life. By holding to this traditional view and backdating
the so-called Islamic calendar to the alleged first year of "hijra" sectarians imply that all his life, the prophet abstained
on the wrong dates (see Appendix).
Another factor that the start of the present
so-called Ramadan depends on is the order of the months at the time the new calendar system was adopted. In "pre-quranic"
times, the Arabs didn't use a single standard calendar. Arabs used calendars based on 4, 5, and 6-season system. Some "pre-quranic"
Arabs used the calendar system of the Persians. Others used the calendar system of the Jews and some used the calendar system
of the Romans. The Nabataeans used to align the months with the zodiac and hence some Arabs used the star based calendar system.
Even the 4 season system was different than the modern 4 season system that we have today. For example, according to Lisan
Al-3arab "sayf" was spring, "qayth" was summer, "kharif" was autumn, and "shitaa" was winter. Rabi3 months etymology denotes
grazing in spring and fall. In Arabia the rainy season,
which would promote the growth of grasses for grazing, occurs during autumn. This is confirmed by what is known about Arabs
using a 6 season system that split fall into Rabi3 Althani (early fall) and Kharif (late fall) prior to the so-called Islamic
calendar. In this system each season lasted two months. The new Omar Calendar that we have today has a different order for
the months. The arbitrary decision to rearrange the order of the months also affects when the present day so-called Ramadan
Hence, in addition to the sighting of the new crescent
moon, we have two other completely arbitrary factors affecting when so-called Ramadan starts. Hence, for all intents and purposes,
the current so-called Ramadan is completely arbitrary and it is no different than randomly picking a month for abstaining.
The problem of pinpointing an arbitrary month
called Ramadan is the same type of problem that the Jews, Christians, and sectarians face in pinpointing their "holy" days
in the arbitrary week. For example, sectarians claim that Friday, which they named Al-Jum3at (as opposed to the common noun
"ywm al-jum3at"/time of gathering in the great reading), is a special "holy" day where, according to their traditions, Adam
was created. What is hard for many people to understand is that the week is completely arbitrary. Hence, the fact is that
the week has not always been seven days. Weeks from to 20 days were observed. For example, the ancient
Egyptians used a 10-day week while the Mayans used a 20-day week. The week was typically the interval from one market day
to the next. Four to 20 days gave farmers and craftsmen enough time to gather and transport products to sell. Hence, when
Friday occurs depends on when the present seven day week was arbitrarily adopted and which day it started with.
There is nothing wrong or forbidden with an arbitrary
timeframe in itself. The problem is to act as if The God somehow has to conform to the man-made arbitrary timeframes and to
say to people that The God ordered you to fast in this or that completely arbitrary timeframe or take that arbitrary day as
"holy". Another problem with such arbitrary timeframes is that errors made at the beginning of their adoption are propagated
into the future and get larger and larger. This shouldn't be the case because we are not responsible for the errors of those
who came before us. Hence, an effective method of specifying a timeframe shouldn't be one that allows such errors to propagate.
It should be one that allows those who have faith at any point of time to obey The God's command correctly irrespective of
what their predecessors decided to do or not to do. This is impossible with the current so-called Islamic calendar, which
as we saw is influenced by decisions made centuries ago. Another problem is that, as we saw earlier, now and in the past people
used different calendars, a universal command that is to be understood by everybody would best be based on clear cosmic phenomena
and not on man-made calendars.
Now that we presented the problem, let's look in
the great reading for the solution.
2:185. "shahr ramadhan" is when the reading was
descended as a guidance for people and clarifications from the guidance and the criterion, so whomever witnesses "al-shahr",
let him abstain it. And whomever was sick or traveling so a count of other days. The God wants to facilitate and not make
it hard on you. And so complete the count and magnify The God for what He guided you and perhaps you would be thankful.
A common misconception is that the word "shahr"
means month. However, the term "shahr" doesn't mean month. According to Classical Arabic dictionaries, the Arabs used to call
the moon "shahr". But what phase of the moon does the word "shahr" imply?
Classical Arabic Dictionaries deal extensively with
the etymology of the word "shahr". For instance in the discussion of "shahr", it gives "ash-harat", a derivative of "shahr",
as meaning a pregnant woman whose belly is round. It also gives the meaning of "shahira(t)" as a big wide woman. It also gives
the meaning of "ash-har" as the bright white color of flowers. The primary meaning of the word "shahr" is "something obvious",
"something public", "something wide", and "something bright". Hence, all the etymology of the Arabic word "shahr" indisputably
and clearly points to it being the obvious, wide, round, and bright full-moon and not the thin, unobvious, and dim new crescent
There is no evidence that there was a "pre-quranic"
month named Ramadhan. The common noun "ramadhan" means "scorching heat". The only derivative from "R-M-Dh" in the great reading
is the word "ramadhan", which occurs only once. Hence, there is no way to compare directly the meaning with how it is used
in other verses.
However, one can indirectly verify the meaning.
Verses such as 2:217 indicate that there was big fighting during "al-shahr al-7aram". We also know that the whole context
of chapter 9 (or the second half of the very long chapter 8, since the "bism Allah" are the only separators) is about fighting
the idolaters who broke their treaty. A sign in verse 9:81 indicates that the time of a particularly big fight that the hypocrites
were fearful from was a hot time of the year. Shortly afterwards, 9:86 talks about a chapter descending at that time and from
2:185 we know that "shahr ramadhan" is when the great reading was descended so that provides an additional link between "shahr
ramadhan" and "al-shahr al-7aram". Hence, circumstantial evidence from the great reading supports that "al-shahr al-7aram"/"shahr
ramadhan" is a hot time of the year and confirms the dictionary's meaning.
With this understanding, let's now complete the
translation of 2:185 that we started above:
2:185. The full moon of scorching heat is when the
reading was descended as a guidance for people and clarifications from the guidance and the criterion, so whomever witnesses
the full-moon, let him abstain it. And whomever was sick or traveling so a count of other days. The God wants to facilitate
and not make it hard on you. And so complete the count and magnify The God for what He guided you and perhaps you would be
Now 2:185 contains the complete information that
we need to know when to start the abstinence. It is the complete information irrespective of what calendar system each nation
or group uses because it doesn't rely on any calendar system and instead relies on easily witnessed cosmic phenomena.
When does scorching heat begin to take place? The
time of scorching heat starts after the summer solstice. This is the time when the sun is at its highest point and hence the
shadow is smallest. Verse 25:45 talks about the indicative relationship between the sun and the shadow. It is after the summer
solstice that the weather starts to become hot.
Interestingly, the full-moon around the summer solstice
is special because it follows a lower path across the sky compared to the rest of the year's full moons and for some reason
our brains are wired to perceive such full-moons as larger than normal. In fact, not only will the full-moon seem bigger than
normal, but the low-hanging full moon takes on an orange hue as a result of scattered moonlight in Earth's dusty atmosphere.
For the same reason that warning lights are orange, this orange hue creates a strong visual response, preserves the observer's
night vision, and allows him/her to better see the shape and details of the moon than the normal white moon light (while driving,
we all experienced how looking into white headlights degrades those abilities). Hence, the full-moon after the summer solstice
is easier to witness. Moreover, because this orange moon appears while the days are longest, at the time of its appearance
it is still daylight and it is still hot outside. All these signs are certainly not coincidental.
Now the next question to ask is about the year.
Is the year in the great reading solar or lunar?
10.5. It is He who made the sun a shining
brightness and the moon a light and made it stages; so that you might know the number of years and the calculation.
The God didn't create this except with the truth, He explains His signs to people who know.
From 10:5, it can be seen that the learning
of the number of years and calculation are helped by either or both the sun and the moon, however there is no mention of a
specific stage of the moon. Another sign that makes it absolutely clear that the year is solar is in :
17.12. We have made the night and the day
as two signs: the sign of the night We have obscured, while the sign of the day we have made visible so that you may seek
favors from your Lord, and so that you may know the number of years and the calculation, and We have explained all things
Given that night and day is certainly determined
by the sun and not the moon, the sign in leaves absolutely no doubt that the year is solar.
More confirmation is in -49
that talk about the "year" definitely as a solar year because of reference to agricultural cycles and planning of crops that
would have to be done according to seasons that don't change from one year to the next.
A verse that is often mistranslated and hence confused
is 2:189. Here is the mistranslation of Yusuf Ali:
YUSUFALI: They ask thee concerning the New Moons.
Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter
your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may
Please notice that Yusuf Ali and most other translators
translate "ahila(t)" (the plural of "hilal") as new moons. On the other hand, the meaning given for "hilal" by Arabic lexicons
such as Al-Mo7it, Al-Wasit, and Lisan Al-3arab is different. The lexicons say that the "hilal" is the moon in both its beginning
and its end. Yet for some reason, most translators ignored this fact and instead claim that "hilal"/"ahila(t)" means only
the new moon. Let's now replace new-moons with the correct translation:
2:189. They ask you regarding the crescent moons,
Say: "They are timings for the people as well as for the debate." And piety is not that you would enter a home from its back,
but piety is whomever is righteous and come to the homes from their main doors. And be aware of the God that you may succeed.
According to the corrected translation, crescent
moons in general (both the thinning crescent and the widening crescent) can serve as timing devices.
Another verse that talks about timing/"myqat" is
7:142 where Moussa is described as completing the "myqat"/timing. So "myqat"/"mawaqit" can signify timing/timings for completion
7:142. And We appointed for Moussa thirty nights,
and We completed with ten: thus was completed the timing of his Lord, forty nights...
We also hear about 10 nights in 89:2.
Interestingly, 10 nights is exactly how long it
takes for the full-moon to reach the crescent stage. Note the relationship between the 10 extra nights in 7:142 and the 10
days of "7ajj"/debate in 2:196. We hear about 10 days in 2:196, three during the "7aj"/debate and seven when those whose family
was not in the institution of hearing and obeying the restriction/"al-masjid al-haram" return. As for those whose family is
in the institution of hearing and obeying the restriction, they would stay the whole 10 days. This makes sense because those
whose family are not oriented to the truth from our Lord, should go back earlier to teach them based on what they heard. Hence,
putting 2:189, 7:142, and 2:196 together, we can see that the "ahila(t)"/crescents provide timing for the completion of the
"7ajj"/debate not its beginning.
We also know from 2:189 that we should come into
houses from the obvious front doors and not from the obscure backs. This hints to us that the "7ajj"/debate starts with the
obvious full moon and that the unobvious crescent is what ends the "7ajj"/debate. This way it lasts for 10 total days, which
is the exact period from full-moon to crescent:
This is how the crescents provide timing for the
"7aj"/debate. Moreover, the "7aj"/debate is a known counted days at the four restriction "ash-hur"/full moons. They are the
10 days between the full moon and the crescent moon for four consecutive full moons, starting with the full moon of scorching
heat/"ramadhan" after the summer solstice. This gives people 4 opportunities per year to meet up for the "7ajj"/debate.
Verse 2:184 talks about abstaining for a few/"ma3doodat"
days and 2:185 talks about completing the count/"al-3ida(t)". The word "ma3doodat" typically means "few" and indicates a number
from 3-10 as the term is used for numbers which can be simply counted even by the fingers of the hands. As we saw already,
2:196 indicates that the full time of "7ajj"/debate is 10 days for those whose family are in the institution of hearing and
obeying the restriction and three days for those whose family is not (could be shortened to two according to 2:203). Notice
that the complete count is said to be a "complete 10" in 2:196. Also, 7:142 talks about completing the thirty nights with
10 to make it 40 nights. Similarly, 28:27 talks about completing the count by reaching 10. Thus, in 2:185 the complete count
is 10 days, which again is the exact period from full-moon to crescent. Hence, the crescent once again serves as a timing
device, in this case to time the abstinence.
This would be a good time to find out how the restricted
full-moons fit in all this. First, let's see the traditional view. The reason for the so-called Islamic calendar is always
given as verse 9:37:
9:37. But the "nasi'a" is an increase in rejection,
whereby those who have rejected are misguide with it. They make it permitted one year, and they restrict it one year, to circumvent
the count that The God has made restricted; thus they make lawful what The God made restricted! Their evil works have been
adorned for them, and The God does not guide the rejecting people.
The whole lunar calendar was adopted to avoid the
"nasi'a". Interestingly, despite this there is no consensus about what the word "nasi'a" means. Some people claim that it
is the addition of an intercalary month. Others claim that it is the haphazard assignment of the restricted "ash-hur" at the
beginning of each year. All the classical Arabic dictionaries say that "nasi'a" means "delay" and that the Arabs used to delay
the start of the restricted "ash-hur" by making the month of Safar restricted instead of Mu7aram. Given the etymology of the
word that points to "delay" then most probably the dictionaries are the most correct and their meaning has nothing to do with
changing the calendar to lunar, since the arbitrary assignment of a restricted "shahr" can be delayed in a lunar calendar
just as easily as in a solar one.
Another verse that is used to justify a fully
lunar calendar is . Here is a translation of that is based on our findings:
9:36. The count of the full-moons with The God is
twelve full-moons in The God's book the day He created the heavens and the earth; four of them are restricted. This is the
correct obligation; so do not wrong yourselves in them; and fight those who set-up partners collectively as they fight you
collectively and know that The God is with the forethoughtful.
The Georgian solar calendar has some arbitrary periods
with 31 days and others with 30 and 28/29 days to make them 12. The so-called Islamic calendar actually has 12.3 months every
year and not 12. Now, people will say that in some years the number of full-moons is actually 13. However, we are not concerned
about the number ("3adad") of full-moons in a year. We are concerned about the count ("3idat") of full-moons in a year.
To illustrate the difference between "3adad" and
"3idat", let me use an example. In so-called Islamic countries the laws for divorce state that there is a 3 months waiting
period before a divorce becomes final. Hence, a couple who divorced on September 7th would have their divorced finalized on
December 7th, if using the Georgian calendar. Or applying the same principle in the so-called Islamic calendar, a couple who
divorces on the 12th of Mu7aram would have their divorce finalized on the 12th of Rabi3 Al-Thani. Hence, the number of months
is 3 and the waiting period in both cases is approximately 90 days. As we will see, this is different than the count "3idat".
Verse 2:228 provides interesting clues into how
the count is different than the absolute number. It shows us how waiting periods and "shahr" are measured.
It can be seen from 2:226-228 that in case the couple
decides to divorce after the initial 4 "ash-hur" waiting period in 2:226, then 2:228 prescribes an additional waiting period
of 3 menstruations.
What is interesting here is that assuming that the
average is 28 days for a menstrual cycle and it lasts for a week, counting 3 menstruations could be between 56+7=61 days (if
the lady happens to have her menstruation right after the divorce) and 82 days (if the lady happens to finish her menstruation
right before the divorce). This is certainly different than the 90 days we found earlier by waiting for 3 months.
In 2:226, assuming a cycle of full moon to full
moon is 30 days, then waiting for 4 "full moons" could range from 90 days (if a full moon occurs right after the couple is
estranged) to 119 days (if a full moon occurred right before the couple is estranged). This is again different than the 120
days of the absolute 4 months.
Another interesting observation is that 2:234 talks
about 4 "ash-hur" plus 10 (days?/nights?) for the woman whose husband died. What are the 10 days/nights after the full moon?
As we saw earlier, it is the time it takes for the full-moon to reach the crescent stage again. So here we have the crescent
used as a timing device for the purpose of counting the waiting period.
There is a sign in this that can help us to
correctly understand . If The God was telling us about the number (i.e., an absolute number), then given
that a few billion years passed since He created the moon and the earth, the absolute number of full-moons would not be twelve
but would be in the billions. Hence, what is meant here is not an absolute number but how to count the full moons in a year.
What The God is telling us is that we should always count 12 full moons in a year, out of which, we should count four as restricted.
We start with the marker given to us. So in a solar year starting from the summer solstice, the first full-moon to count would
be the one after the summer solstice and that is the full-moon of "ramadhan"/scorching heat. So what happens in the occasional
years where we have 13 full-moons from one summer solstice to the next? The answer is that we simply do not count the 13th
moon. This would automatically readjust the count and the full-moon of "ramadhan" would always be the first moon after the
summer solstice. It is a very clear and surprisingly simple mechanism. All it requires is that we put our faith in The God
and count only 12 full-moons in a year despite that we occasionally see 13. Only in this system from the great reading do
we count EXACTLY 12 full moons EVERY SINGLE year and it is in-sync with the seasons.
So now that we have this puzzle finally solved,
let's turn our attention back to the restricted full-moons. We already determined that the first full-moon after the summer
solstice (the full-moon of "ramadhan") is the first restricted full-moon. Hence, counting four full-moons beginning with the
first full-moon after the summer solstice would give us the restricted four full-moons and as usual, the crescent times the
end of the period (a period of about 90+10 ≈ 100 days). The solstice happens towards the later part of June (June 22
or so). The full-moon of scorching heat would be 0-30 days after that. Thus, the start of the restricted full-moons would
be on average around the beginning of the second week of July and would end around the third week in October (this is average
but it could be sooner or as late as end of October depending on when the full-moon occurred after the summer solstice). So
the restriction full-moons cover the time from about mid summer to mid fall.
The timing of the restriction is significant, especially
given that the restriction is on hunting wild-life. Interestingly, the restriction doesn't cover domesticated livestock animals
(see 5:1). Why is that? The answer may be because summer is the time when most wild animals and even wild birds give birth.
By killing a wild female animal, you are not only killing it but you would also be inadvertently killing all its new-born
off-spring who cannot feed and fend for themselves. Also, finding the new-born animals gives the hunter an unfair advantage
because the mother is sometimes reluctant to leave them or the hunter can just wait close by until the mother comes back for
them and easily bring her down. On the other hand, when a mother of a domesticated livestock animal is killed, her new-born
can be easily cared for by people and they will survive fine. Of course, our analysis indicates that the restriction period
would be different between the southern and the northern hemisphere. This is fine. There is nothing in the great reading that
indicates that they should be the same for people all over the world. We should orient our direction to the truth from our
Lord wherever we are, whether in the Southern or Northern hemisphere (see 2:149).
The timing of the restriction is also significant
in light of Chapter 106, which totally negates that the present so-called Islamic calendar can be used to determine the period
of restriction. The 5 and 6 season systems that the Arabs used divided what we know today as "summer" into "sayf" (Around
April 22 – June 22) and "qayth" (Around June 22 – August 22). Hence, "ramadhan" occured in "qayth" not "sayf".
In a purely lunar calendar, the alleged restricted months change and would eventually fall in "shitaa" or in "sayf". However,
because according to Chapter 106 Quraysh traveled during those times, those cannot be the times of the restricted full-moons
of "7ajj"/debate. Given that "7ajj" is a gathering like the annual fair where people gather their products to sell, it makes
perfect sense that Quraysh would travel in "sayf" before the start of the restricted full-moons in "qayth" to buy goods to
sell at the "7ajj"/debate. After the end of the restricted full-moons, it would also make sense that they use the money they
earned during trading and travel to buy goods.
In conclusion, we can see that The God gave us a
clear marker for the restriction month. This clear marker is independent from any man-made calendar system and instead relies
on easily witnessed cosmic phenomena. The orange full-moon after the summer solstice that appears clearer and larger to the
observer and is directly in the line of sight can be witnessed by almost everybody so that even primitive societies with no
means to calculate the moon cycles ahead of time can witness it. 2:185 doesn't say "whoever was told by someone, who was told
by a Mullah about "al-shahr"", it says "whoever witnessed "al-shahr"". This is the simplest and most straightforward method
that would generate the least discrepancies no matter how primitive or advanced a society is and no matter what man-made calendar
system they use. Moreover, this marker is unaffected by the arbitrary decisions of people who came before us and we don't
have to implicitly blindly accept those decisions. Hence, those who have faith can always now and in the future make a fresh
start and reset the system to the true marker. So clearly this is a robust timing solution that is not affected by any errors
propagated from those who came before us.
After completing this article, exactly when the
night of measure ("laylat al-qadr") occurs was inadvertently found. Simply, according to 2:185 the great reading was sent
down in the night of the full-moon of scorching heat, which is also the night of measure:
97:1. We have sent it down in the night of measure.
Interestingly, 36:39 talks about the moon being
measured by The God ("qadarnahu"):
36:39. And the moon We have measured ("qadarnahu")
it to appear in stages, until it returns like an old curved sheath.
The night of "al-qadr"/the measure refers to the
night of the full moon where the transformation of the moon starts and is measured ("qadarnahu") through stages ("manazila")
until it returns into a crescent like an old curved sheath (see also 6:96). Hence, the night of the measure is the night of
the abstinence (i.e., the night before the abstinence when the full-moon of scorching heat is observed).
Another interesting connection is in 2:187, which
talks about the night of the abstinence ("laylat al-siyam") in which we may approach our wives and eat and drink until the
white thread is distinct from the black thread of dawn and then complete the abstinence until the night (i.e., until sunset
since night starts being merged into day at sunset - for example see 22:61). We already established that abstinence is then
for ten days. In Chapter 89 we also hear about the dawn and then 10 nights:
89:1-3. By the dawn and ten nights and the even
and the odd.
Interestingly, The God said that the night of measure
is peaceful until the rising of dawn. Moreover, 89:3 talks about "the even and the odd". This could perhaps be an indication
of the fact that 2 nights (even) correspond to 1 day (odd), and 3 nights (odd) correspond to 2 days (even), etc. Thus:
1 night of measure/night of the abstinence/night
of the full moon of scorching heat + 10 nights = 11 (odd) nights = 10 (even) days of abstinence
Let's continue reading in Chapter 97:
97:2. And do you know what the night of measure
97:3. The night of measure is better than one thousand
97:4. The controllers and the spirit come down in
it by their Lord’s leave in every matter.
97:5. It is peaceful until the rising of dawn.
Why is the night of measure better than a thousand
Perhaps one of the reasons is because there are
two lights during the night of measure: 1) the light brought by the great reading being sent down (5:15, 4:174, 7:157, 42:52,
33:46) and 2) the light of the full moon (10:5, 25:61). Indeed, one of the lessons to be learned from the great reading is
that a night of enlightenment is better than a life-time of ignorance.
Although we answered several questions, as
usual many questions remain. For example, what is the difference, if any, between "3am" and "sana(t)"?
Both are equally translated as "year" but this seems unlikely because of 29:14 where both are used.
According to unverifiable
hearsay stories, it is alleged that Abu Musa Asha'ari, the Governor of Basra wrote the following to Caliph Omar:
we receive instructions from you every now and then, but as the letters are undated, and some times the contents of the letters
differ, it becomes difficult to ascertain as to which instructions are to be followed."
hearsay tale of the establishment of the new calendar then goes something like this:
That set Omar
thinking. In the meantime, he received from Yemen a draft for some money which was encashable in Shaban. Omar thought that the practice of merely mentioning the month
in such cases was defective for one could not be sure whether the month referred to was of the current or the following year.
an assembly to consider the question of calendar reform.
Some one suggested
that the Roman calendar should be adopted. After discussion the proposal was rejected as the Roman calendar dated from too
remote an era and was cumbersome.
It was next considered
whether the Persian calendar might be adopted. Hormuzan explained the salient features of the Persian calendar called 'Mahroz'.
The consensus of opinion was that such a calendar would not be suitable for the Muslims.
The general opinion
was that instead of adopting any alien calendar, the Muslims should have a calendar of their own. This was agreed to, and
the point next considered was from when should such an era begin?
Some one suggested
that the era should begin from the date of birth of the Holy Prophet. Some suggested that it should begin from the death of
the Holy Prophet. Ali suggested that it should begin from the date the Muslims migrated from Mecca to Madina. After discussion, Ali's suggestion was agreed to.
The Holy Prophet
had migrated in the month of Rabi-ulAwwal, when the year had already run two months and eight days. Next the question arose
from which month should the new era start.
Some one suggested
that the calendar should start with the month of Rajab as in the pre-Islamic period this month was held sacred. Some one proposed
that the first month should be Ramzan as that is a sacred month for the Muslims. Another proposal was that the first month
should be 'Zul Hajj' as that is the month of the pilgrimage.
that as in Arabia the year started with Muharram the new era should also
start with Muharram. This suggestion was accepted. The date was accordingly pushed back by two months and eight days, and
the new Hijri calendar began with the first day of Muharram in the year of migration rather than from the actual date of migration.
2:2. This is the book no doubt in it, a guidance for the forethoughtful.
This article reflects my personal interpretation of the verses of the reading
as of November 14, 2004. I will try to improve my understanding of the great reading and the universe, except if The God wills
and perhaps my Lord guides me to what is nearer in rationality. Please verify all information within for yourself as commanded
in , and
remember that simply "none" is the forethoughtful answer to 45:6. If The God willed, the outcome of this article will be beneficial.