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W I T H S P E C I A L R E F E R E N C E T O
T H E D A T E O F H I J R A H
F. A. Shamsi
T
here can hardly be any doubt that the calendar in v o g u e a m o n g the
Arabs at the advent of Islam - which will hereafter be referred to as the
Arabian Calendar - was luni-solar in character!"* and that the vaguely
lunar Hijrah calendar in v o g u e a m o n g the M u s l i m s w a s adopted n o earlier
than 8 A.H. (In fact, according to all writers w h o say that Jahili Arabs used to
h a v e a luni-solar calendar o r that they used to practise Nasi', the Arabian
calendar was abrogated on the occasion of the Farewell Pilgrimage in Dim
al-Hijjah 10 A.H.)
It would therefore seem at first sight that the date of Hijrah must have been
recorded as per the calendar then in v o g u e a m o n g the Arabs. This view is
strengthened w h e n it is considered that the date on which there is almost a
consensus, viz., M o n d a y 12 RabV al-Awwal, cannot be, as pointed out by
al-Bayruril, a date in Hijrah calendar. On the usual system of computation,
12 RabV al-Awwal in year 1 A.H. falls on Friday and can, on reasonable
a s s u m p t i o n , b e m a d e to fall on the previous T h u r s d a y or the f o l l o w i n g
Saturday, but it cannot be m a d e to fall on either the previous or following
Monday on any reasonable system of computation.
The first serious attempt to reconstruct the Arabian calendar was made by
Perceval. His point of departure was the fact that Bijjah al-Wida' took place
in March 6 3 2 A.D., in the spring, wheras originally, when the names of
months were adopted and an intercalary calendar was established, which he
inferred to have happened simultaneously from the statement of al-Mas'Qdl
and others that the names of months were adopted about 2 0 0 years before
Hijrah, and the statement of al-Bayruril et al who says that embolism was
adopted about 2 0 0 years before Islam, the system adopted must have been
that hajj should come in or near the season of autumn.5 The only explanation
that seems possible, namely, that the Arabian system must have been faulty
THREE PROPOSED ARABIAN CALENDARS 141
and must have been such that in about 2 0 0 years their year would be in
advance of the solar year by about 6 months was adopted by Perceval.6 H e
found that if the system were to intercalate a month once every three years, as
suggested (according to Perceval) by two of the earliest writers who treated of
this subject, Abfl al-Fida' and al-Mas'udi, then in 2 1 9 years - and it s o
happens that Muhammad Charaksi states that the 10th year of Hijrah was the
220th year since the institution of Nasi' (intercalation) - the Hajj would
retrogress from September to March. 7 N o w , since 2 1 9 years make exactly
7 3 cycles of 3 years each and since it may be taken for granted that year 10
A.H. began on 9.4.631 A.D., Perceval found the Epochal day to correspond
to 21.11.421 A.D.8 The calendar worked out on this basis, Perceval found
to be confirmed by other considerations: (i) According to Procopius, while
addressing a group of Roman commanders at Daras in 541 A.D., Belisarius,
the Roman Commander o f the East said that they were nearing the time o f
summer solstice, a time when the Arabs devoted two months to the practice of
their religion and refrained from all bellicose acts.9 In the year 129 Arabian
o f Perceval's calendar, the 10th of Dim al-Hijjah fell on 22.6.541 A.D.10,
just about the day of the summer solstice; (ii) The Hajj must have been
originally scheduled for the autumn; as per Perceval's calendar, it fell in the
autumn during the first 5 0 years; (iii) According to Ibn Isbaq, the Prophet
arrived in al-Madinah as an immigrant in the middle of (actually, on 12) RabV
al-Awwal at a time when the heat was inconvenient; according to Perceval,
this happened in early July 1 1 ; (iv) Allied troops besieged al-Madinah in
Shawwal 5 A.H. at a time when it was very cold; according to Perceval's
calendar, this happened in the January-February period 12 ; (v) In the 220th
year of the Arabs (corresponding to 6 3 1 - 3 2 A.D.), the Hajj, on Perceval's
assumption, should come in the beginning of spring; the Farewell Hajj was
actually made in early March 632 A.D 1 8 .
This was a very fine effort at rediscovering the pre-Islamic Arabian calendar.
But w e have to reject it, and together with it the proposed date of Hijrah
(28.6.622 A.D.) 1 ? on the ground that (1) the Arabian system could not have
been that of intercalating a month once in every three years, (2) It was not the
Pagan month of Dhu al-Hijjah which corresponded to the Muslim month of
Dhu al-Hijjah in 10 A. D., and (3) The dates of numerous events, including
such impotant events as the battles of Badr and Uhud, according to Perceval's
calendar, cannot be the actual dates of those events.
(1) That the Arabian system of intercaltion could not have been that o f
intercalating a month once every three years is evidenced by the following
facts:
(a) Al-Mas'udi (d. ca. 346/957) and Abu al-Fida' (672/1273 - 732/1331)
state that the Arabs used to intercalate a month once every three years,
and al-Mas'udi is certainly a much earlier writer than al-Bayrflnl.
But, al-Mas'udi and AbQ al-Fida' wrote 'popular' works for the
general reader and hence such a rough statement sufficed for their
purposes. There is no competent writer on record as having made
such a statement in a work written for qualified students. On the
contrary, we have writers earlier than al-Bayrurii and even earlier than
al-Mas'udi who state that the Arabs used to intercalate once in two or
three years, for example, Abu Ma'shar al-Balkhl20 (d.272/886), quite
a competent scholar. Moreover, Mujahid (21/642 - 104/722), a very
early writer, says that the Arabs used to make the hajj in every month
of the year for two years and used to call that month Dhu al-Hijjal^.
This statement implies that a month used to be intercalated once every
two years and the hajj made in the intercalary months. This again is a
layman's statement for laymen. But this shows that there is little
reason to suppose that the Arabs used to intercalate a month every
fourth year or that al-Mas'udi and Abu al-Fida' are the earliest writers
to have broached this subject
(b) The system of intercalating a month once every three years, as noted
by Perceval, is so defective that in a mere 2 0 0 years the calendar year
would be in advance of the solar year by six whole months. N o w ,
the Holy Qur"an, which objects to the system of intercalation, charges
the pagans only with the commission of the sin of making a sacred
period/month non-sacred and non-scared period/month sacred. The
Qur'an does not say that the pagans' system was faulty. On the
contrary, it say that it enhances the unbelief of the polytheists (in the
prophethood)22. Surely, so faulty a system as that of intercalating a
month every fourth year (i.e., the last year of every cycle of 3 years)
which had made Safar (meaning autumn) to c o m e in early summer,
Ramadan (implying scorching heat) to c o m e in the winter, 'umrah
THREE PROPOSED ARABIAN CALENDARS 143
(c) When w e take into consideration all the relevant reports, especially
those o f Mujahid, Ibn Kunasah (123/74 - 207/823), A b a Ma'shar
al-BalkHi (d.272/886), al-Bayrun1 and Abu 'AH al-MarzQql (d. 4 2 1 /
1030), the picture that emerges is as follows: The Arabs had taken a
very accurate valuation of a lunation and a tropical year, they used to
notionally add about 10.83 days to a lunar year of 12 months; when
the sum of such a notionally added number of days amounted to a
lunation, it was actually added as the thirteenth month of a year; and,
in intercalary years, the hajj used to be made in the intercalary
month23.
(d) Even apart from the reports that the Arabs used to intercalate only
when the progression amounted to a month, there is evidence to show
that the Arabian years had retained their original character intact up to
the time of the Prophet (i.e. that they used to begin in the autumn);
hence, the Arabian system of intercalation could not have been what
Perceval had taken it to be. For, in the Sirah litrature, whenever
Ramadan or fasting (in Ramadan) is mentioned, the accompanying
circumstances (if also mentioned) made it clear that it was then the
time of summer. For example, the first revelation is said to have
come to the Prophet in the month of Ramadan at a time when he was
engaged in religious devotion (tahannuth) in a cave atop a hill near
Makkah 2 4 ; the battle of Badr was fought in Ramadan on a very hot
day and the corpses of some of those who had been killed putrified in
a few hours before the time of sunset 25 ; the conquest of Makkah took
place in Ramadan and at that time it was very hot 2 6 ; according to a
Companion, on one occasion in the month of Ramadan they travelled
with the Prophet and it was then so hot that the Companions shielded
their heads with their hands if they found nothing else and some o f
the Companions swooned when they stopped to take rest 27 .
(i) The first of these is a report in Procopius which shows that in 541
A.D. the two months of Dhu al-Qa'dah and Dhu al-Hijjah must
have begun near the time of the Summer Solstice. But, this report
is quite compatible with the view that the Arabian system was
adequate and that in 540 A.D., as originally, the Arabian year had
begun in the autumn. Originally, as Perceval himself held, the
144 Islamic Quarterly
hajj must have been scheduled for the August - September period
and hence Dhu al-Qa'dah must have corresponded to July -
August. Besides, there would be normal progression o f some
days up to 28 days. Hence, if Dhu al-Qa'dah in 541 A.D. came
soon after the Summer Solstice, then there should be nothing
surprising about it. In other words, the report in Procopius is
compatible both with Perceval's view of the Arabian system and
the view that the Arabian system was to intercalate a month only
when the progression amounted to a month.
(2) The view that the Pagan and Muslim months of Dhu al-Hijjah had
coincided in 10 A.H. is based on evidence furnished by early reports to
the effect that (i) the mixed Hajj (performed by the pagans as well as by ^
the Muslims led by Abu Bakr) in 9 A.H. was made in the Muslim month *
1 A
146 Islamic Quarterly
of Dhu al-Qa'dah, and that this is why the Prophet did not make the Hajj
at the first opportunity, although its observance was obligatory for all
Muslims, (ii) the Hajj in 10 A.D. is called the correct Hajj, because it
was made in the (Muslim) Dhu al-Hijjah (10 A.H.), the month appointed
by God for this purpose, and that, (iii) the Prophet stated on the occasion
of the Hajj in 10 A.H. (called Hijjah al-Wida' or the Farewell Pilgrimage,
because this was the last Hajj he made) that the times had revolved back
to the position of the Day of Creation. Let us examine the evidence at
some length:
(ii) That the Farewell Pilgrimage was made in Dhu al-Hijjah 10 A.H. is
so well attested, and that Year 10 A.H. commenced on 9.4.631 A.D.
is so well founded, that Perceval and others who base themselves on
these facts must be granted this point. But from these facts it does
not at all follow that the pagans' Dhu al-Hijjah coincided with the Dim
al-Hijjah of the Muslims, i.e. with Dhu al-Hijjah 10 A.H.
(iii) On the view that the pre-Islamic Arabian calendar was luni-solar in
character, the Prophet's well known statement that the time had
revolved back to the point of origin, clearly implies that the Hajj that
year was being made in the month appointed for it. From this,
however, the further conclusion that this was also the pagan Dhu
al-Hijjah follows only from dubious assumptions. This question is
interwined with the question concerning the Arabian calendar, a
question into which it is impossible for us to g o in our present state of
study. All I wish to d o here is to offer an alternative explanation,
which appears, at least to me, to be a more satisfactory explanation
that the traditional one.
Rajab (the pagan month for 'Umrah) and that the Hajj Abfl Bakr was
a Hajj for the Muslims while it was an 'Umrah for the Pagans. When
one considers the traditions relating to the 'Umrah al-Hudaybiyah,
'Umrah al-Qaalyah, the Hajj Abfl Bakr and Hajjah al-Wida', and
desires to determine which of these was what (whether an "Umrah or
Hajj, and whether a simple Hajj / 'Umrah or an 'Umrah
-leading-to-Hajj, etc.) and recalls that the pagan 'Umrah could not be
made in the season for Hajj, one is irresistibly led to the view that a
confusion of Umrah with Hajj was taking place. This view becomes
established when one recalls that the Prophet was asked about the
Umrah during the Hajjah al-Wida' and replied that the Umrah had
for ever entered into the Hajj. 36 This tradition not only establishes
that some Umrah or Hajj turned into the other, it also helps establish
that it was an Umrah of the pagans which had been turned into a
Muslim Hajj. In short, what for the pagans would have been an
Umrah in the spring o f 6 3 2 A.D. turned into a Hajj made in what,
for the Muslims, is Dhu al-Hijjah 10 A.H. which would have been
the Rajab of a certain pagan year.
•
If so, what is our explanation for the Prophet's statement that the
times had revolved back to their point of departure? The explanation
for the Prophet's statement is quite simple: in pursuance of the
command contained in verse 9:36, the Arabian calendar had not
merely been abolished, it had been recast ab initio into a lunar
calendar by imposing a cycle of 12 months as constituting a year.
Suppose that the first intercalation was made after 3 6 months. In that
calendar, the 37th month would be the intercalary month and the 38th
month would be al-Mulyaram (i.e, Safar al-Awwal), i.e. the 1st
month of the 4th year of their era. But, when in what became
Ramad&nlShawwal 8 A.H. the calendar was recast, the 37th month
became the 1st month of the 4th year and the 38th became Safar
al-Akhir or simply Safar, i.e. the 2nd month of the 4th year. We
have reason to believe that, when the Arabian calendar was recast into
lunar mould, it was assumed that 100 or 101 months had in all been
intercalated so that what was Jornada al-Ula of the 8th (pagan) year of
Hijrah became Ramaddn/Sfiawwal 8 A.H. Thus the Muslim Hajj in 8
and 9 A.H. (probably made in Dhu al-Hijjah, 8 and 9 A.H.) really
coincided with the pagan Umrah and so did the Muslim Hajj in 10
A.H. except that the pagans were not allowed to make their Umrah,
the Hajj Abfl Bakr having been their last Umrah at which it had been
announced that Umrah (in the pagan sense) would not be allowed
after that year. This not only explains the Prophet's statement in
question but, also verifies our assumption that the pagans' Rajab and
Muslim Dhu al-Hijjah coincided in 8 and/or 9 and/or 10 A.H. We
also see that the reason for the Prophet's failure to make the Hajj on
the first opportunity is to be attributed l e s s to the possible
THREE PROPOSED ARABIAN CALENDARS J 49
circumstance that the Hajj in question was made in (the Muslim) Dim
al-Qa'dah than to the circumstance that it was a Hajj only for some
and not for all those who attended it. Let us recall that the Hajj Abfl
Bakr was a 'mixed Hajj' at which the Muslims performed their o w n
rites and the pagans likewise performed their o w n rites (i.e., the
pagans made it an Umrah, and the Muslims made it something very
close to the pagan Hajj), and that (iii) an announcement was made
during the Hajj Abfl Bakr that after that pilgrimage no person other
than a Muslim would be allowed to make the Hajj (i.e. there will no
more be a pagan Hajj or pagan Umrah).
(3) It may be pointed out that the dates of such very important events as
the Ba'thah and the battles of Badr and Uhud just cannot be dates in
Perceval's calendar, although the reported dates of these events must
belong to the Arabian calendar.
(a) According to Perceval, the Ba'tlwh took place (i.e. the first revelation
came) on 2 3 . 1 2 . 6 1 0 A . D . 3 7 N o w , while Muslim scholars give
different dates for it, they are all agreed that it happened on a
Monday. But 2 3 . 1 2 . 6 1 0 A.D. is a Wednesday. Moreover, one
would like to know what the Prophet was supposed to be doing in a
Cave at the top of a hill on the 23rd of December, for all reporters are
agreed that the Prophet was in the Cave of Hira' (which is at the top
E of the hill now called Jabal al-Nflr) at the time when the revelation
I came to him for the first time.38 And if the Prophet had been asleep
in the Cave before Gabriel came to him with Verses 96:1-5 as U b a y d
b. U m a y r b. Qatadah al-Laythi reportedly states, 3 ? then the date of
2 3 December becomes almost impossible: if it was during daytime
that the Prophet was asleep then it must have been the period o f
summer when siesta is taken (and this will agree with the reports that
the first revelation came in Ramadan and that Ramadan used to be a
summer month); if it was the time of night, as stated by U b a y e d b.
Umayer, then Dr. Amir Ali's wonder that "a sagacious man of forty
had chosen a cave on a hillside for meditation during a night of desert
winter!" would be shared by us all.
(d) Many other instances of discordance between reported days and dates
and the days and dates in Perceval's calendar, as well as between
reported seasons and the seasons indicated by Perceval's calendar,
can be cited. T o cite just one such example, there can be no doubt
that the conquest of Makkah took place in Ramadan in the 8th year of
Hijrah according to the Arabian (not the Muslim calendar). Now, this
event took place, as stated earlier, at the height of summer. But
Ramadan 218, i.e., Ramadan in the 8th year of Hijrah, of perceval's
calendar spans the period from 23.11.629 to 22.12.629 A.D.
II
Dr. Hamidullah, like many of his Muslim and Western predecessors, believes
that the pagan and Muslim months of Dhu al-Hijjah coincided in 10 A . H . 4 4
He further accepts al-Suhayfi's statement that there is practical unanimity that
Yawm 'Arafah in 10 A.H. (i.e. 9 . 1 2 . 1 0 A.H.) fell on a Friday 4 5 . In
addition, he takes it for granted that (1) the Prophet arrived in al-Madinah on
Monday 12 Rabi' al-Awwal in the year of Hijrah, the battle o f Badr took
place on Friday 17 Ramadan ended in the 2nd year of Hijrah, the Battle of
Khandaq ended on Saturday 29 Shawwal in the 5th year of Hijrah, that (ii)
the dates of Hijrah, Badr and Khandaq are dates in the Jahili luni-solar
calendar, (iii) 9 . 1 2 . 1 0 A.H. corresponds to 6.3.632 A.D., and that (iv) 4
months were intercalated in the first 10 years after Hijrah, two of these
months between Badr and Khandaq and two months between Khandaq and
Hijjah al-Widd'46. On this basis, Dr. Hamidullah arrives at the conclusion
that the luni-solar year of the Arabs in which the Prophet migrated must have
commenced on Sunday 21.3.622 A.D. and the Prophet must have arrived in
al-Madinah on Monday 31.5.622 A.D. (corresponding to 12 Rabi' al-Awwal
of the pagan calendar). 47
(1) The v i e w that the pagan and Muslim months of Dhu al-Hijjah had
coincided in 10 A H . , we saw, is based on reasonable inferences from
early reports, but that a different view (viz. that Dhu al-Hijjak.L0 A.H.
corresponded to pagan Rajab) is by far more compatible with those
reports and coheres with many other reports which it would be difficult
to explain on the view that Dhu al-Hijjah 10 A.H. corresponded to
pagan Dhu al-Hijjah. For example, there is ample evidence to s h o w
that the Arabian years must have commenced sometime in the autumn,
and Perceval too had to concede this point. This coheres with the other
view and has to be explained on the view held by Perceval and Dr.
Hamidullah. Perceval's explanation w e have found reason to reject.
Dr. Hamidullah, so far as I am aware, has not cared to broach the
subject. Thus, in the absence of an explanation for this fact, w e have to
152 Islamic Quarterly
hold that his view is incompatible with it. Despite my best efforts, I
have not come across a single piece of evidence in support of the view
that the Arabian years may have commenced in the spring, except for
this very questionable inference that the Hajj Abfl Bakr was a hajj also
for the pagans and Hijjah al-Widd', if the pagans had been allowed to
attend it, would have been a hajj for them too. W e say questionable
because the confusion about an occasion being the occasion for hajj or
for 'umrah or for both is much too clear in the early reports; moreover,
in some reports the word of '"id" has been used instead of 'hijjah'.
(3) Dr. Hamidullah's dates for Ba'thah (in one paper 22.11. 609 A.D., and
in another paper 2 8 . 1 . 6 1 0 A.D.) and Badr ( 1 8 . 1 1 . 6 2 3 A . D . , and
16.12.623 A.D.), like those of Perceval, conflict with the reported
seasonal phenomena. Ba'thah and Badr both must be placed in the
season of summer, but, according to Dr. Hamidullah, these are placed
in the season o f winter.
(4) Dr. Hamidullah takes the Arabs as having intercalated 4 months during
the 10 (luni-solar) years of the Prophet's Medinese life. On any
reasonable system of intercalation, 3 or 4 months would be intercalated
in a period of 10 years. However, it is not clear as to why Dr.
Hamidullah should believe that the year of Hijrah was not embolismic
nor as to why he should hold that 2 months were intercalated between
the battles of Badr and Khandaq (which makes year 2 and 4
embolismic) and another 2 months between Khandaq and Hijjah
al-Widd' (presumably years 6 and 9 being embolismic). N o w this
arrangement does not yield a very satisfactory system. In no system
worth the name can 3 months be intercalated in any period of 5 years.
(If years 2, 4 and 6 were embolismic, then 3 months were intercalated
in a period of 5 years.).
Dr. Hashim Amir Ali has propounded contrary theories in his various works
relating to the nature of the pre-Islamic Arabian calendar. In any work
devoted to this question his views would have to be considered in some
detail. However, here we are only concerned with the date of Hijrah. Hence,
we propose to take up the view he has presented regarding the date of Hijrah
in his latest and most substantial work, The Reconstruction of Islamic
Chronology.4?
According to Dr. Hashim Amir Ali, it is absurd to suppose that, after the
second covenant of 'Aqabah, the Prophet would allow the sacred period to
expire before embarking upon his migration. H e holds that the exodus of
Makkan Muslims started immediately after the second 'Aqabah (in the
remaining days of Dhu al-Hijjah) and that the Prophet himself left his house
"in the last few nights of Dhu al-Hajj, perhaps on the N e w Year's Eve, the
night preceding the 1st of Muharram (13th September, 6 2 2 J.C.) late in
the evening" and that the Prophet reached al-Madinah "on the 8th o f
TishrilMuharram corresponding to the 20th of September, 6 2 2 J.C."
(According to him, the Jewish civil year and the Arabian year in question
commenced on the same day.) He further holds that as a result of the
reconstruction of the Islamic chronology during Umar's caliphate by the
removal of the intercalary months, the actual Muharram was turned into RabV
al-Awwal of the reconstructed (i.e. the Hijrah) calendar. 50
In the first place, Dr. Ali is not certain about the date of departure from
Makkah (proper), for, he begins by taking the last few nights of Dhu
al-Hijjah, then he doubtfully opts for the 1st of Muharram. Secondly, by
adding the clause 'late in the evening' he confuses the issue. A s far as the
Muslim and the Arabian/Jewish calendars are concerned, the day commences
with sunset. So, if he means to say that the Prophet left his house on 1
TishrilMuharram, it means that he left after the sunset with which 1
TishrilMuharram commenced. If so, what does 'late in the evening' mean? If
he means the evening of 13 September 6 2 2 A.D., and if he supposes the
Prophet to have left after sunset on 13.9.622 A.D. then 1 TishrilMuharram
would 'correspond' not to 13.9.622 A . D . but to 14.9.622 A . D . and 8
TishrilMuharram would correspond to 21.9.622 and not to 2 0 . 9 . 6 2 2 A.D.
THREE PROPOSED ARABIAN CALENDARS 155
than 2 9 days) 5 4 . Even to a layman it should have been clear that the Arabs
would have to be said to have adopted the Jewish (civil) calendar, if their year
used to be concurrent with the Jewish (civil) year. But while it has been said
that the Arabs had learnt the art of intercalation from the Jews, not one scholar
has ever said that the Jewish calendar, except for the names o f the months,
was in vogue among the Arabs.
A s far as Dr. Ali's conjecture that the Prophet reached al-Madinah in the
month of al-Muharram (in the Arabian calendar) is concerned, I for one find it
quite attractive, but I find little reason to suppose that the second covenant of
'Aqabah took place in the Arabian Dhu al-Hijjah; in fact, I find greater
justification for the supposition that the covenant took place in the Arabian
Rajab. In a report carried by Imam al-Bukhari, 'A'isha says that after some
Muslims had migrated to al-Madinah, Abu Bakr prepared for al-Madinah but
the Prophet asked him to wait and gave him to understand that the t w o
migrate together, whereupon Abfl Bakr fed two of his camels for four months
(in preparation for the expected migration) 55 . This means that more than four
months had intervened between the final convening and the Prophet's
departure (for, the Muslims are said to have migrated after this covenant); if
so, the covenant must have been made during or following the Umrah in the
year preceding the al-Muharram in which the Prophet came to Yathrib. The
fact is, w e know very little about the pre-Islamic Arabian calendar, and in our
present state of knowledge, rather, ignorance, it is simply absurd to base any
156 Islamic Quarterly
In any case, Dr. Ali accepts the date of 8 RabV al-Awwal, 1 A.H. as the date
of arrival in Yathrib, worked according to him, from the pagan date of 8
al-Muharram. Thus, insofar as the date of arrival (in the Hijrah calendar) is
concerned, he is in agreement with our conclusion, even though he gives
erroneous correspondences with the dates in the Jewish and Christian
calendars.
rv
W e now come to Moulvi Ishaq al-Nabi, an author whose work has been the
the most extensive study of the chronological problems in the Sirah literature,
and who has presented a solution which is viable. Hence the date of Hijrah
worked out by him deserve earnest consideration.
Moulvi Ishaq al-Nabi surmises that the pre-Islamic Arabian calendar was
based on the principle that the year was to begin with the N e w Moon nearest
to the Autumnal Equinox and that intercalations were invariably made after
Dhu al-Hijjah, but the intercalary month was sometimes the 13th month of a
year and sometimes the first month of the following year. 5 6 According to
Burnaby, the Jewish calendar, before the Jewish adopted their present
calendar in 358 A.D., had probably worked on the principle that the
ecclesiastical year was to begin with the N e w Moon (or the conjunction of the
sun and the moon) nearest to the Vernal Equinox 5 7 (and hence the civil year
used to commence with the N e w Moon near the Autumnal Equinox) and since
abfl al-Rayban al-Bayrflril (362/973-ca. 443/1051) says that the Arabs had
learnt the art of intercalation from the Jews, Moulvi Ishaq Al-Nabi's v i e w
appears to be viable. Moreover, there is almost conclusive evidence to show
that the Arabian year must have commenced close to the day of Autumnal
Equinox. 5 '
THREE PROPOSED ARABIAN CALENDARS 157
However, there are numerous grave objections against the principle that the
Arabian year used to commence with the new moon nearest to the Vernal
Equinox as proposed by Moulvi Ishaq al-Nabi.
(1) Not only has earlier writer ever stated this to have been the Arabian
practice, but there is in fact no suggestion in the entire literature to this
effect. True, the early reports that w e have on the subject of the
(pre-Islamic) Arabian calendar are vague and indefinite, and are often
incompatible with one another. Hence w e cannot take any of these
reports as truly authentic. Even so, no writer so much as hints at the
above principle.
be taken to have stated nothing but the truth to the extent it had been
possible for him to ascertain the truth. N o w , al-Bayrflrii states that
Qalammas used to intercalate a month when the difference between the
solar and the lunar years amounted to a whole lunar month, and he
quotes verses from a pre-Islamic poet to that e f f e c t 6 2 This principle is
incompatible with the principle suggested by Moulvi Ishaq al-Nabi, for,
on the latter principle, an intercalation would quite often have to be
made before the difference in question amounted to a whole month. 63
Even so, let us now consider Moulvi Ishaq al-Nabi's dating of the migration
of Prophet Muhammad.
Moulvi Ishaq al-Nabi takes the meeting in Dar al-Nadwah to have taken place
on Thursday the first of RabV al-Awwal in what he calls the "Meccan
calendar", corresponding to the first of Jumada al-Ula, 1 A.H. (which he
calls the "Medinese calendar") and to the 11th of November 6 2 2 A.D., and
the Prophet to have left his house at midday the same day, to have gone to
Abfl Bakr's house, and, in his company, to have left for the Cave of Thawr
almost immediately. 6 5 (Moulvi Sahib had actually given Friday 2 RabV
al-Awwal - in the text as well as in his summary of the details of events - as
the day on which the Quraysh had probably assembled and the Prophet had
departed for the Cave, but, later on, he change it to Thursday 1 RabV
al-Awwal claiming but not citing a report to that effect.) 6 6 Even if w e
connive at the inexactitudes, this entry implies that contrary to Moulvi Ishaq
al-Nabi's v i e w that the Prophet left for the Cave during day time, he would
have to leave after sunset on Thursday the 1 lth of November, for, only after
the actual or mean sunset on 11.11.622 A.D. does the Arabian day of Friday
commence. Moulvi Ishaq al-Nabi takes the Prophet to have stayed in the
THREE PROPOSED ARABIAN CALENDARS 159
Cave for 3 days, Friday, Saturday and Sunday and to have left the Cave for
Medina on Monday the 5th of Meccan RabV al-Awwal&, reaching Quba' on
Monday the 12th of Meccan RabV al-Awwal corresponding to 12 Jumada
al-Ula 1 A.H. and the 22nd o f November 6 2 2 A . D . 6 8 reaching Quba' on
Monday the 12th of Makkan RabV al-Awwal corresponding to 12 Jumada
al-Ula 1 A.H. and the 22nd November 6 2 2 A.D. 6 8
It is to be noted that the days of the Meeting and departure from the house
(Thursday), leaving the Cave (Monday), and reaching Quba' (Monday), are
the same as those held by us in an earlier article 48 to be the only possible
ones. A s such his v i e w is tenable as far as the days o f the week are
concerned. But his dates are not acceptable for the following reasons.
(1) Moulvi Ishaq al-Nabi offers no explanation for reports contrary to his
construction. In fact, he does not even mention reports contrary to his
view. For example, he does not say that Ibn Hajr al-'Asqalarii reports
no less a person than Abfl Bake b. Hazm as having stated that the
Prophet left Makkah on the 26th of Sqfar.W
(2) Moulvi Ishaq al-Nabi assumes that the fast of 'AshOrd' commanded by
the Prophet was the fast of the Makkan 'AshOrd', i.e. of the 10th of the
Makkan al-Muharram, which often used to coincide approximately with
the Jewish 'Ashdr (i.e. came a day or two before or after it) and that
this coincidence took place in the 2nd 'Makkan' year of Hijrah and not
the first "Makkan' year. 7 0
N o w at one place Moulvi Ishaq al-Nabi holds that the 2nd 'Makkan'
year of Hijrah commenced on Saturday the 1st of October 623 A.D. 7 1
and at another place on Sunday the 2nd of October 623 A . D . 7 2 But
while the so-called Makkan'As hard' fell on Monday/Tuesday the
10th/l lth of October 623, the Jewish 'Ashdr fell on Saturday the 10th
of September 6 2 3 A.D., one whole month earlier. 73 This means either
that Abfl Mflsa al-Ash'ari and Ibn 'Abbas were mistaken about the
identity of Yawm AshUrd' on which the Prophet commanded fasting,
or, that the Prophet commanded Muslims to fast on both the Jewish
'Ashdr and the 'Makkan"/f,s/tiJr<r and did s o not because the t w o
happened to coincide but probably because in respect o f one of these
two he desired to persevere with the Qurayshite practice and in respect
of the other one because he thought that the Muslims had a greater right
to observe what one of his predecessors (i.e. Moses) had done than
those who claimed to be the Prophet's followers, but did not act upon
his teachings. In either case, Moulvi Ishaq al-Nabi's calendar fails to
account for the traditions regarding the fast of 'AshOrd'.
160 Islamic Quarterly
(3) Moulvi Ishaq al-Nabi claims that burd means a woolen sheet of cloths
which is wrapped round the body or used instead o f a quilt while
sleeping, and that since 'Ali is reported to have covered himself with the
Prophet's burd the night the Prophet had come to the Cave of Tltawr, it
follows that the night in question must have been cool enough that for
that. 74 N o w , in the first instance, the burd is not necessarily woolen.
Burd primarily means a striped garment and includes the variegated
kind called washl and the kind called aksiyah, which is wrapped round
the body. 7 5 Secondly 'Ali may be thought of as having slept in the
open, in the courtyard of the Prophet's house. Even in September a
sheet of cloth would be required to cover oneself there, if one to sleep
in the open. Thirdly, as Dr. Hashim Amir Ali claims, 'Ali's sleeping in
the Prophet's bed appears to have been concocted by some reporters.
Dr. Ali's claim is based on a special consideration relating to his
proposed calendar. But there are justifiable reasons to doubt the story.
Even if w e assume that the Prophet knew that no harm would come to
'Ali, and thus the moral objection is removed, the story does not make
much sense. We are told that the elders of the Quraysh decided to kill
the Prophet, surrounded the Prophet's residence at night, kept guard the
whole night after having assured themselves that the Prophet was
asleep, and discovered only in the morning that it was 'Ali and not the
Prophet w h o had lain in the bed. The Quraysh had decided a surprise
nocturnal attack as is clear from all the reports. In fact, Ruqayyah, a
cousin o f 'Abd Allah (the Prophet's father), w h o appears to have
brought to the Prophet the new of Qurayshite elders' decision, uses the
word baydt, a surprise noctural attack. If so, why did they not attack at
night., why did they not try to kill the Prophet at night? Finally, the
question is: what was the end to be achieved by imperilling the life of
'AH? The Prophet did not g o away to al-Madinah straightway and
hence no question of gaining time arises.
Thus w e see that there is no reason to believe that the night in question
was a winter (or November) night. On the contrary we have positive
testimony that it was still warm at the time of the Prophet's migration.
(a) U m m Salamah, who was finally allowed by her clan to join Abfl
Salamah in al-Madinah, must have left Makkah only a few days
before the Prophet, for, Abu Salamah is said to have migrated
about a year before the Prophet's Hijrah, 76 and U m m Salamah is
said to have remained separated from her husband for a whole
year. 7 7 N o w , it is also reported that during the great part of the
journey she travelled at night and halted during daytime. 7 8 The
Arabs do so during the summer and not the winter.
to have travelled during the night and to have halted during the
day. 7 *
(b) The Prophet, while on his way to al-Madinah from Makkah, met
al-Zubayr b. al-'Awwam and Talbah b. U b a y e d Allah, w h o
were returning from Syria in company with trading caravans. 8 2
N o w w e know that the Arabs used to g o to Syria for trade during
the summar and to Yemen during winter. Thus even September
appears to be too late a time for Arabs traders to be returning from
Syria. The month of November therefore seems to be most
unlikely a time for them to have been returning from Syrian
trading ventures.
(e) On the day the Prophet came to al-Madinah it was shadeless and
hot enough, according to o n e report, only an hour after sunrise,
for Abfl Bakr to have to provide shade to the Prophet with his
m a n t l e . 8 6 This, again accords better with the date of 20th
September than with the date of 22 November.
(4) All those writers who mention the year of Hijrah in the Alexandrine
THREE PROPOSED ARABIAN CALENDARS \(ft
Notes
la. S e e "The 'Year' in the Qur'an", Islamic Studies, xxv (1986), pp.
305-324.
lb. In our view the Muslim calendar was established in circa December 629
A.D. but the Pagan Arabs were allowed to retain their calendar till ca.
March 631 A.D. although Makkah had in the meantime been conquered
on 8.6.630 A.D. However, it seems that despite its abolition by the
Muslim government the Arabian calendar remained in use at least among
historians for very many years till U m a r saw to it that it went out of use.
6 . Ibid., p. 146.
165 Islamic Quarterly
7 . Ibid., p. 146-150.
8 . Ibid., p. 147.
14. See, e.g., Tafslr Mugdhid, p. 266; Kashshaf, pp. 2 4 4 and 269; Al-Tafsir
al-Kablr, vol. xv, p. 220; Tafslr al-Khdzin, vol.11, p. 236; Rah
al-Ma'dnl, vol. x, p. 93; Zdd al-Maslr, vol.III, pp. 3 9 4 - 3 9 5 (quoting
al-Mawardl); Ibn 'Abd al-Barr, Al-Durar fi Ikhtisar al-Maghdzl wa
al-Siyar, Cairo, 1 3 8 6 / 1 9 6 6 , p. 2 8 6 (quoting 'Ikrimah b. K h a l i d
al-Makhzflml). {But Muhammad b. al-Sa'ib al-Kalbl (quoted verbatim by
al-Azraql, Akhbdr Makkah, Makkah, 1352 A.H., vol. I, p. 120) holds
that the Hajj Abu Bakr took place in Dhu al-Hijjah)
15. Al-Bayrflrii, by implication; see, Athdr, p. 63: The Prophet waited (to
make the hajj) till the time of the Farewell Pilgrimage. Also Mujahid, by
implication; see, Tafslr Mujahid, pp. 266-267.
18. Tafslr Mujahid, p. 267; Kashshaf, p. 269; Al-Tafslr al-Kablr, vol. xv, p.
220; Tafslr al-Khazin, vol. II, p. 236; Rah al-Ma'dni
al-Maslr, vol.II, pp. 394-395.
23. See, e.g., Al-Zabldl, Tdj al-'Aras, Kuwait, 1385/1965, vol. I, pp.
4 5 6 - 4 5 7 ; Tafslr Mujahid, p. 266; Ibn Hablb, Kitdb al-Munammaq,
Hyderabad (Deccan), 1384/1964, pp. 273-275; al-Bayrflrii, Athdr, pp.
11, 12 and 62; al-Marzflql, Kitdb al-Azminah wa al-Amkinah, Hyderabad
(Deccan), 1332 A.H., vol. I, p. 86. S e e also, "The Meaning of Nasi':
An Interpretation of verse 9:37", Islamic Studies, X X V I (1987), pp.
143-164.
26. Sahib Muslim, ed. M.F. 'Abd al-Baql, 1374-5/1955, 13:16 (=p. 789),
by implication; Al-Waqidi, Maghazi, pp. 801-802, and 864. The Battle of
Hunayn took place a fortnight later. According to all indications, this
battle took place in a very hot season.
27. Sahib Muslim, 13:16 (=p. 788) and 13:17 (=p. 790).
28. Sirah p. 679 (reading hamal J*» instead of jamal J** as actually printed
in the Sirah, following the Egyptian edition and Musannaf Ibn Abl
Shaybah). Ibn abi Shaybah also carries the same report; see, Musannaf
Ibn Abl Shaybah, Karachi, 1406/1986, vol. XIV, pp. 408-409. The
verse said to have been recited by Mu'adh, as published, is however as
follows in Ibn Abi Shaybah:
31. Al-Qur'dn, verse 9:5; Ibn Kathlr, Tafslr al-Qur'an al-'Azlm, Cairo,
1375/1956, vol. II, p. 357.
32. Their year began with the month called Safar al-Awwal (called by us
al-Muharram) and was followed by Safar al-Akhir, there is every reason
to believe that these were two autumn months, e.g., that "Safar" means
autumn and "Safriyah" means autumnal rains. Moreover, the Arabs
divided the year into four seasons, Rabi' (autumn), Shita' (winter), Sayf
(spring) and Qayz (summer), and counted them in the given order, in the
Qur'an itself, in Surah Quraysh, "riblah al-shita'" precedes "rihlah
alsayf'. Furthermore, the Arabs are said to have divided the apparent
lunar path into 28 mansions and to have begun the count of the mansions
with al-Sharafdn which has its setting at the time of autumnal equinox,
and to have taken the period of mansion to be the time between its setting
and the setting of the next mansion. Moreover, there are indications that
two consecutive setting of al-Sharafdn marked the period of a year. Even
the sheep and goats born in various seasons were counted in the order,
"Safari, Shitawl, Dafal, Qayzl, and kharafi". W e learn from the Qur'an
that the Arab used to determine the number of years from (the revolutions
of) the lunar mansions, and since al-Sharafdn is the first of them and
since the period of a mansion was marked be settings of mansions, it is
reasonable to infer that their year began with the setting of al-Sharafdn;
in fact, the Anwa' writers d o set out the year as the settings o f the lunar
mansions beginning with al-Sharafdn. Finally, there is just no contrary
report or indication in the entire literature against the v i e w that the
Arabian years began in the autumn close to the autumnal equinox.
33. From the two verses of the Qur'an in which the words 'umrah and
i'tamara occur it is clear that the relationship between the two was not
that of a general and a particular concept; on the contrary, it is clears that
there was a contrast between the two. See, verses 2:158 and 196.
35. See, e.g., Akhbdr Makkah, vol. I, p. 125; Al-Bukhari, Sahih, vol. I, p.
3 9 6 (cf. vol. Ill, p. 17); Kitab al-Munammaq, p. 275.
39 Sirah, p. 152.
4 2 . Maghazi, pp. 199 and 206; Tabaqat, vol. n , p. 36; Ibn Sayyid al-Nas,
Vyan al-Athr, Cairo, 1356 A.H. vol. II, p. 2; Ibn Kathir, Al-Biddyah
wa al-Nihdyah, Egypt, 1351 A H . , vol. IV, p. 9; Al-Samhudi, Wafd
al-Wafd bi-Akhbdr Ddr al-Musfafd, ed. 'Abd al-Hamid, Egypt, ca.
1374/1955, p. 282; Al-Qasjallarii, Kitdb al-Mawdhib al-Ladunyah,
1326/1907, vol. I, p. 92. Even Sir Richard Burton, w h o visited
al-Madinah in 1853, says that the battle of Uhud was fought on Saturday
11 Shawwal in the 3rd year of Hijrah; see his Personal Narrative of
Pilgrimage to Al-Madinah and Makkah, reprint, N e w York: n.d., vol. I,
p. 4 2 3 . Perceval: op. c i t , p. 150 (year 2 1 3 Arabian o f Perceval begins
with 26.4.624; giving 3 0 and 29 days to the months alernately, w e arrive
at 17.1,625 A.D. as corresponding to the 1st day o f the 10th month of
that year).
4 3 . "The Date of Hijrah'" Islamic Studies, XXIII (1984), pp. 291 and
303-317.
4 4 . "The Nasi', the Hijrah calendar and the need of preparing a new
concordance for the Hijrah and Gregorian eras", Journal of the Pakistan
Historical Society, XVI (1968), pp. 1-18; see, p. 12 and footnote 1 on
p.2.
4 5 . "The Concordance o f the Hijrah and Christian Eras for the life time of the
Prophet", Journal of the Pakistan Historical Society, X V I (1968), pp.
213-219; see, p. 216.
4 6 . Ibid., pp. 217 and 219. (see also The Nasi', etc. p. 10.)
4 7 . Ibid., p. 219.
51. "The First Decade in Islam", The Muslim World, X L I V (1954), pp.
126-138; see, p. 137.
54. The calendar actually in use among the Jews has the following ordo
intercalations (C standing for a c o m m o n year and L standing for
embolismicyear):
CCL-CCL-C1-CCL-CCL-CCL-CL.
60. Isbaq al-Nabl, op. cit., LII, p. 349, and LIII, p. 15.
66. Ibid., pp. 2 0 4 and 208. For the change, see, p. 370. (He appears not to
have found any report, for, even in a later work, he does not cite any
report; on the contrary, he gives Thursday as only probable. See,
Nuqush (Lahore), Rasal Nambar, vol. JJ, p. 153.)
69. Fath al-Barl, Cairo, 1398/1978, vol. xv, p. 98. (For numerous other
examples, the report cited in "The Date of Hijrah", Islamic Studies,
'1
i , &
fl-J)
tj
7 1 . Ibid., p. 15.
7 5 . See, e.g., Taj al-'ArOs, Kuwait, vol. VII, 1389/1970, p. 413; Lisdn
al-'Arab, Beirut, 1373/1955, vol. Ill, p. 87; Lane, Arabic-English
Lexicon, Lahore, 1978, vol. I, p. 184.
76. Ibn Ishaq says that Abfl Salamah migrated to al-Madinah a year before
the pledge of al-"Aqabah. See, Sirah, p. 314; cf. Ibn Kathir, Al-Biddyah
wa al-Nihdyah, Egypt, 1932, vol. HI, p. 169.
7 7 . Sirah, p. 315-316.
80. Al-Bukharl, Sahih, vol. U, p 408; Muslim, Sabih Muslim, Hadith no.
2009. Cf. Ahmad b. Hanbal, Al-Musnad, Egypt, 1949, Hadith no. 3.
82. Ibn Sa'd, Xabaqdt, vol. HI, pp. 173 and 215; AI-Bukhari, Sahih, vol.
Ill, p. 40; Al-Hakim, Al-Mustadrak, 1341 A.H., vol. Ill, p. 11; Fath
al-Bari, vol. X V , p. 93.
83. Sirah, p. 353 (Ibn Ishaq narrates from 'Abd Allah himself via a member
of his family. Cf. Tabaqat, vol. I, p. 236, and Al-Bukhari, Sahih, vol.
Ill, p. 42, carrying a report from Anas which is at variance with Ibn
Ishaq's report in one circumstance, namely, that according to Anas this
happened when the Prophet reached the house of Abu Ayyub whereas in
USE OF IMAGES AND METAPHORS 172
Ibn Ishaq's report 'Abd Allah hears about the Prophet's arrival in Banu
'Amr b. 'Awf.
85. Sirah, pp. 333-334. Cf. Al-Bukhari, Sahih, vol. Ill, p. 40.
91. Al-Bukhari, Sahih, vol. Ill, pp. 38-39. Cf. Sirah, p. 327.
92. E.g. Khalid b. Yazld (d. 90/708) apud al-Bayruni {Athar, p. 302);
A l - K h a w a r i z m l apud Ibn 'Abd al-Bar (Al-Istl'db fl Ma'rifah
al-Ashab, ed. al-Bajdwl, Cairo, n.d., vol. I, p. 32: Ibn 'Abd al-Barr only
attributes the date of 20th of Aylul, but since he reports al-Khawarizmi as
having taken it as corresponding to 8.3.1 A.H., it is o b v i o u s that
al-Khawarizmi took it to belong to 933 Alexandrin); Al-Mas'udi, Muruj
al-Dhahab, Egypt, 1367/1948, vol. II, p. 285; Mughalta'i, Kitdb
al-Islidrah ild Sirah al-Musfafd wa Atliar min ba'dih min al-Khulafa, MS
Beyezit 5236, folio 15-B; Al-Maqrlzl, lima' al-Asma', Cairo, 1941, vol.
I, p. 44.
T H E I S L A M I C
Q U A R T E R L Y
E D I T O R : Dr. A. A. M u g h r a m
(Director General Islamic Cultural Centre)
Volume X X X I I (Number 3)
T H I R D Q U A R T E R 1988