BLIND DATING VERSUS PERFECT TIMING

By Brother Ayman (e-mail: drayman@fast-email.com)

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 restriction "ash-hur"/full moons. They are the 10 days between the full moon and the
crescent moon. The first full-moon of the restricted full-moons (the full moon of scorching
heat/"ramadhan") is for abstinence while the remaining three full moons are for the debate. This gives
people three 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.