The companions then unanimously agreed to start the year with Muḥarram. Some suggested Ramaḍān while others suggested Muḥarram because it was the month people departed from Ḥajj and was a sacred month. They then discussed which month to begin with. They eventually agreed to use the migration as the era. ʿUmar said: chronicle? He replied: The way the foreigners write “in this month of this year.” ‘Umar agreed and asked: Which year shall we start from? Some suggested revelation while others suggested from the death of the Prophet ﷺ. 38Ī man came to ʿUmar and said: Chronicle. ʿUmar then replied: We will base it on the migration of the Prophet ﷺ, for the migration is what separated truth from falsehood. Others suggested basing it on the Prophet’s ﷺ migration. Some of them suggested using the revelation to the Prophet ﷺ as the era. 50 AH) wrote to ʿUmar: Letters have come to us which have no date. Ṭabarī mentions a few narrations that eventually led to the advent of the Islamic era:Ībū Mūsá ʿAbd Allāh b. 23 AH) until the companions came to a consensus on using the migration of the Prophet ﷺ as the starting point of the Islamic era. This system continued into the caliphate of ʿUmar b. ʿUmar asked: Is this the Shaʿbān of last year or this coming year? Then he said to the companions: Let us determine an epoch for the people to use. 117 AH) narrates: A legal document for a deed was delivered to ʿUmar which had the month of Shaʿbān written on it. In his historical chronicle, Tārīkh al-Rusūl wa-al-Mulūk, Ṭabarī (d. While the months and days of the calendar were well established, the companions still faced challenges in chronicling events on a yearly basis as it was unknown which year they were referring to when deeds and documents arrived with no complete date. As the Islamic empire grew, legal rulings, deeds, and other important documents depended heavily on dates as a means of communication and preserving order. The importance of the Islamic calendar was inculcated in the Prophet’s companions, who strongly adhered to the order and number of months, and would implement it in a more formal manner after the passing of the Prophet ﷺ. The third important characteristic of the Islamic calendar is that it marks the establishment of the Islamic era. How did the land where the Islamic calendar was first established and remained in use for more than fourteen centuries come to such a decision? Why have so many Muslims become unaware of the months and years of the Islamic calendar? The purpose of this article will be to examine the history of the Islamic calendar, and to understand how its role as a marker of Islamic identity has diminished. 2 Other countries have followed suit and have begun to relegate the Islamic calendar to religious matters, detaching it from civil life. The Kingdom has used the Islamic calendar ever since the country was founded in 1932, but as part of Vision 2030 switched to the Gregorian calendar for determining the pay schedules of public sector employees in 2016, effectively increasing the workload by eleven days per year. Recently, the Crown Prince of Saudi Arabia, Muhammad bin Salman, chose to call his transformation plan for the country Vision 2030 rather than Vision 1451 (the corresponding Islamic year), which was surprising given the Kingdom’s long history of adhering to the Islamic calendar for both civil and religious matters.
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