Muharram may not be the Start of the Islamic Hijri New Year!!

Isn't Muharram a New Year? The problem that we have in this regard is and it is possible that what I'm about to say, you may not have come across before, but we may have an essence or a problematic historical connection in the sense that we may show that Muharram is not the Islamic New Year. What do you mean? Let's look at how Muharram became the New Hijri calendar. When it comes to a number of scholars, a number of scholars, like whom, for example, you have ibn Sa'ad, ibn Atheer, Ya'qubi', and others. They said before 16 years after Hijra, there was no calendar for Muslims. In other words, at the time with the Holy Messenger Muhammad al-Mustafa, salla Allahu alayhi wa alihi wa sallam [Allahumma Salli 'ala Muhammad wa aali Muhammad]. They believe, and this is a common understanding, that at the time of the Prophet, there was no way to somehow have a connection to time, in the idea that there was no calendar that people would refer to.

So some would go by the year of the elephant, some would go by the year of the birth of the Holy Messenger, and so on. And so they believe, amongst the common understanding of the Muslims today, that the individual who introduced the Islamic calendar 1443 tomorrow, is whom the second Khalifa Umar. How? He came and was told by a number of Sahaba, let's have a calendar of our own. Let's start something. He said "Where how should we start? Which event should signal the beginning of the Islamic calendar?"

Some said the wiladah of the Prophet, some said the Bi'tha of the Prophet. Yes. They say - these number of narrations - they say that the individual who recommended that it should be the Hijra of the Prophet was whom? It was Amir Al-Mu'minin Ali ibn Abi Talib, salawat Allahi wa as-salamu alayh [Allahumma Salli 'ala Muhammad wa aali Muhammad]. Despite being hesitant, Ya'qubi, who is a non-Shi'a, says the second Khalifa was hesitant, he didn't want to take it. He finally accepted. And at the year 16 after Hijra, the Islamic calendar was established. That is the common view today. Yes?

But we have a problem. Hijri calendar means what? Means that the Prophet of Islam, what? Performed the journey of Hijra, migration from Mecca to Medina. Question all the historians, all the scholars today, and in the past. When did the Prophet perform the Hijrah? They'll tell you Rabi ul-Awwal. I could not find a credible reference to say, Muharram, that the Prophet of Islam made this migration. Let me tell you some sources, for example.

Yes. Fath ul-Bari, for example, you have Al-Hakim Al-Hasakani, and other Sunni references, the 20 of them I found that what? That the Prophet of Islam ordered and said that we could consider the beginning or that the Hijra to place in Rabi ul- Awwal. Now the question that I wanted to establish in my own research is why did the second Khalipha, then start the first of the Hijri calendar in Muharram and not Rabi ul-Awwal? If everybody believes 12th of Rabi ul-Awwal is the day the Prophet of Islam reached Medina, why did he start in Muharram and not Rabi ul- Awwal? Why?

History is silent about this. Nobody is, everybody is refusing to speak or to say why. What is the reason that there is two months earlier that the calendar starts? When you dig further, you'll find out that there is evidence, substantial evidence that the new year was not established by the second Khalifa in the year 16th after Hijra. It was established by Rasul Allah during his lifetime, and it was in Rabi ul-Awwal, not Muharram someone says, this is a claim, give me evidence.

Number one. Like I said, there are 20 sources that point to this from the books of our brothers as well as our books, that say the Prophet of Islam, when he arrived in Medina, that's when he said, start the calendar from now. When he arrived in Rabi-ul Awwal. Number one.

Number two. We have a document today, a manuscript which is dated nine after Hijra. And it is what? It was written by Ameer al-Mu'minin and stamped by Rasul Allah. That means that the calendar was established at the time of Rasul Allah. Why else would it be dated as nine after Hijra? And perhaps the strongest of the evidence that I could find is a hadith that is found in nine books of Hadith literature, for example, Al-Khawarizmi, who was Hanafi yes, as well as Kanz al-Ummal and others.

This is a prophetic narration that says the only Prophet of Islam said from Umm Salama: "Yuqtalu Husayn ibn Ali." Please understand this hadith, because if you understand this hadith you will recognise there's been a lot of playing around with dates in Islamic history. This hadith says: "Yuqtalu Husayn ibn Ali 'ala ra'si sanata sittina min muhajrin." That Husayn ibn Ali will be killed in the year 60 after Hijra. This is found in where? This is found in nine references.

The conclusion, therefore, that we may come to is what? Is that for some reason throughout history, and no doubt there is the hands of Bani Ummayah and Bani Abbas in order to somehow erase the remembrance of the 10th of Muharram and Ashura. Somehow to minimize its significance, would say that the first of the month of the year should be in Muharram, and there was what? Distortion throughout history, and therefore we have come to this point that we are today.

Somebody asks, Well, that's it, that is a fact today everybody will take the first of Muharram as the first year in the calendar. What do we do? How do we respond? There is no correlation necessarily between celebration and a new year. Despite the fact that some people around the world celebrate because of a New Year, there is something much more prevalent, much more important, much more significant, much more sacred in the eyes of us believers, in the eyes of Muslims, related to the religion of Islam, related to the Holy Prophet.

And when it comes to its remembrance, it takes precedence over any so-called New Year celebrations. Somebody asks why? I say one hadith from the Prophet when he says: "Husaynu minni, wa ana min Husayn". Husayn is from me, and I am from Husayn. That is sufficient to let us know of the gravity of the situation.