History of Islamic Calendar

In the Early Days of Islam

History of Islamic Calendar In the early days of Islam, Muslims generally did not have a tradition of writing history. During the caliphate of Hazrat Farooq Azam (RA), Hazrat Abu Musa Ash’ari (RA) once wrote a letter to Farooq Azam (RA) that he sent letters to different parts of the government; but the date was not recorded on these letters; although there are numerous benefits to writing history and it is quite convenient to keep records.

 On what day did you write the letter, on what day did you send it, when did it arrive, on what day was the order issued, on what day and from what time did it begin to be implemented, knowing and understanding all these things depends on writing history.

 Hazrat Umar (RA) considered this well-reasoned statement of Hazrat Abu Musa Al-Ash’ari (RA) to be very reasonable and appreciated it very much. He immediately called a meeting of the senior companions (RA) for advice and presented this useful opinion of Hazrat Abu Musa Al-Ash’ari (RA) to the senior companions (RA).

All the companions (RA) also liked this opinion of Hazrat Abu Musa Al-Ash’ari (RA). Hazrat Farooq Al-Azam (RA) sought advice on when it should begin;

Four Types of Opinions

Then four types of opinions emerged from the senior companions (RA). One group advised that the Islamic year should begin with the year of the blessed birth of the Holy Prophet (PBUH).

The second group advised that the Islamic year should begin with the year of Prophethood and the third group advised that the Islamic year should begin with the year of Hijrah; while the fourth group was of the opinion that the Islamic year should begin with the year of the death of the Holy Prophet (PBUH).

These four types of opinions and suggestions were called by Farooq Azam (may Allah be pleased with him), presented in the Shura Council, and a debate and discussion took place among the companions (may Allah be pleased with them) to select one of these opinions and give it a final shape. After deliberation, Farooq Azam (may Allah be pleased with him) issued this decision that due to differences in the dates and days of birth or prophethood, there may be a difference in starting the Islamic year from birth or prophethood, and starting the Islamic year from the death of the Prophet is not appropriate because the year of the death of the Prophet is a year of sorrow, grief and shock for Islam and Muslims; therefore, it is more appropriate to start the Islamic year from the migration; because the migration created a clear distinction between right and wrong. From that year, the Holy Prophet (peace and blessings of Allah be upon him) and his companions (may Allah be pleased with them) began to worship God in peace and tranquility without fear or danger. In that year, the foundation of the Prophet’s Mosque was laid, which was actually the center of the propagation of the religion of Islam.

Year of Hijrah

Based on these arguments and reasons stated by Hazrat Umar (RA), all the companions (RA) agreed that the Islamic year should begin with the year of Hijrah. Although many other important events took place in this early period of Islam, such as the Battle of Badr, the Conquest of Mecca, and the Farewell Pilgrimage, none of these events was declared as the symbol of the beginning of the year; although each of these events has religious, national, historical, and political greatness and elevation in itself. Unlike the event of Hijrah; because it does not seem to have any kind of scientific significance, it reminds us of the poverty and oppression, helplessness, and helplessness of the preachers of Islam and the people of Islam, and it shows the weakness of Islam; but Hazrat Umar (RA) and the Shura Council of the companions (RA) ignored all these things and took a completely unique and different path from the rest of the world.

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 This objection and problem may be important for a superficial observer, whose eyes are on external glory and splendor, however, a deep and profound observer will be forced to admit and acknowledge that this beautiful choice is filled with great wisdom and benefit; because the foresight of the Companions, may Allah be pleased with them all, and their intellects flew to the heights of the sky, the depth to which their minds reached, no one else’s bird of understanding could reach.

There is no doubt that the event of migration appears to be an event of despair and hopelessness, helplessness and helplessness, helplessness and poverty, just as at the time of the Treaty of Hudaybiyah, this reconciliation was apparently perceived as helplessness and weakness; but this same peace was inwardly the prelude and prelude to the obvious victory (the conquest of Mecca),

Similarly, the event of migration, whatever may appear to the outward eye; but in reality, this migration proved to be the precursor to the rise and rise of Islam and Muslims. All the advancements of Islam were hidden in this migration, and this migration proved to be the source of all the successes that emerged later. This migration paved the way for victory and victory for Muslims.

Hijri Year has a Special Religious and Historical Significance

The beginning of the Hijri year has a special religious and historical significance for Muslims. It reminds the people of Islam of the era when they were saved from the narrow life of trials and tribulations of the Meccan era and found a stable, reliable and strong base. Islam and the people of Islam got the opportunity to flourish and from here Islam and the Muslims gained strength, glory and power. Falsehood was defeated and disbelief began to die its death. From here Muslims gave the entire world a universal message of progress, guidance and monotheism and the rays of Islam reached a large part of the world.

Month the Hijri Begin with

It was the power of Islam itself that made it easy for the defenders of Islam to leave their homes and then this power brought them back to their beloved homeland with victorious glory. In this Shura, called by Hazrat Umar (RA), it was also decided that from which month should the Hijri year begin?

Different opinions

In this regard, different opinions were expressed by the Companions. One group said that the month of the year should begin with the month of Rajab, and the second group believed that it should begin with the month of Ramadan, because Ramadan is the most excellent month in which the entire Quran was revealed. The third group was of the opinion that it should begin with the month of Muharram, because in the month of Muharram, pilgrims return from Hajj. The fourth group advised that the month of the year should begin with Rabi’ al-Awwal, because in this month the Holy Prophet (peace and blessings of Allah be upon him) migrated, started his journey from Mecca in the beginning of Rabi’ al-Awwal, and reached Medina on the 8th of Rabi’ al-Awwal.

When Hijri months were Determined

 After these four types of opinions emerged, Hazrat Umar (may Allaah be pleased with him) preferred Muharram after consulting with them.  Because even in the era of ignorance, the first month of the year in Arabia was called Muharram, and the names of the months (Muharram al-Haram, Safar, Rabi’ al-Awwal, Rabi’ al-Thani, Jumada al-Awwal, Jumada al-Thani, Rajab, Sha’ban, Ramadan, Shawwal, Dhu’l-Qa’dah, Dhu’l-Hijjah) were determined during the time of Kilab ibn Murrah, approximately two hundred years before Islam; therefore, when the Companions (may Allah be pleased with them) began the year of Hijrah, they chose the month of Muharram al-Haram as the month of the year of the Sunnah; so that the previous system would remain in its original state and there would be no disruption in the system.