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 occurs.
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 4 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 moon.
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 thankful.
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:
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 in detail.
Given that night and day is certainly determined by the sun and not the moon, the sign in 17:12
leaves absolutely no doubt that the year is solar.
More confirmation is in 12:47-49 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:
002.189
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 prosper.
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 of something.
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:
<full moon><---10 days--><-- thinning crescent
4-5 days--><-- widening crescent 4-5 days--><---10 days--><full moon>
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 9:36. Here is a translation
of 9:36 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 9:36. 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 is?
97:3. The night of measure is better
than one thousand full-moons.
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 "shahr"/full moons?
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.
IMPORTANT DISCLAIMER:
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 17:36,
and remember that simply "none" is the forethoughtful answer to 45:6. If The God willed, the outcome of this article will
be beneficial.
APPENDIX
According to unverifiable hearsay stories, it is alleged that Abu Musa Asha'ari, the Governor
of Basra wrote the following to Caliph Omar:
"Amir-ul-Mominin, 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."
The unverifiable 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.
Omar convened 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.
Usman suggested 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.