Kalender Hijriyah 1440 Berikut ini kalender Indonesia 1440 Hijriyah lengkap dengan hari libur dan cuti bersama. Penentuan libur dan cuti bersama menggunakan penghitungan matematis, sehingga masih memungkinkan terjadinya kesalahan penghitungan.
Islamic Hijri Calendar The Hijri calendar is a lunar calendar, consisting of 12 months of 354 or 355 days. As it is a lunar calendar, there is an annual drift of 10 days, which means that it is not synchronised with the seasons, with the dates being repeated every 33 years. The year begins with the month of Muharram (1st Muharram being 21st September 2018) and the current year is 1440. The beginning of each month is marked by the observance of a new moon, visibility of the new moon depends on various factors therefore this Islamic Calendar is only an estimate.
Islamic Calendar stamp issued at King Khalid airport (10 Rajab 1428 / 24 July 2007) The Islamic, Muslim, or Hijri calendar (: التقويم الهجري at-taqwīm al-hijrī) is a consisting of 12 in a year of 354 or 355 days. It is used to determine the proper days of and rituals, such as the and the proper time for the. The of almost all countries where the religion is predominantly Muslim is the. Notable exceptions to this rule are Iran and Afghanistan, which use the. Rents, wages and similar regular commitments are generally paid by the civil calendar. The Islamic calendar employs the whose was established as the of 622 /.
During that year, and his followers migrated from to Yathrib (now ) and established the first Muslim community ( ), an event commemorated as the. In the West, dates in this era are usually denoted AH (: Anno Hegirae, 'in the year of the Hijra') in parallel with the (AD), (CE) and (AM). In Muslim countries, it is also sometimes denoted as H from its Arabic form ( سَنة هِجْريّة, abbreviated ). In English, years prior to the Hijra are reckoned as BH ('Before the Hijra'). The current Islamic year is 1440 AH. In the Gregorian calendar, 1440 AH runs from approximately 11 September 2018 to 30 August 2019.
Main article: For central Arabia, especially, there is a lack of epigraphical evidence but details are found in the writings of Muslim authors of the era. Inscriptions of the ancient calendars reveal the use of a number of local calendars.
At least some of these South Arabian calendars followed the. Both and suggest that the ancient Arabs used the same month names as the Muslims, though they also record other month names used by the pre-Islamic Arabs. The Islamic tradition is unanimous in stating that Arabs of, and distinguished between two types of months, permitted ( ḥalāl) and forbidden ( ḥarām) months. The forbidden months were four months during which fighting is forbidden, listed as Rajab and the three months around the season, Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram.
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Information about the forbidden months is also found in the writings of, where he describes an armistice with the Eastern Arabs of the Lakhmid al-Mundhir which happened in the summer of 541 AD/CE. However, Muslim historians do not link these months to a particular season. The links the four forbidden months with Nasī’, a word that literally means 'postponement'. According to Muslim tradition, the decision of postponement was administered by the tribe of, by a man known as the al-Qalammas of Kinanah and his descendants (pl. Different interpretations of the concept of Nasī’ have been proposed. Some scholars, both Muslim and Western, maintain that the calendar used in central Arabia was a purely lunar calendar similar to the modern Islamic calendar.
According to this view, Nasī’ is related to the pre-Islamic practices of the Meccan Arabs, where they would alter the distribution of the forbidden months within a given year without implying a calendar manipulation. This interpretation is supported by Arab historians and lexicographers, like, and the corpus of. This is corroborated by an early inscription, where a religious ritual was 'postponed' ( ns'’w) due to war. According to the context of this inscription, the verb ns'’ has nothing to do with intercalation, but only with moving religious events within the calendar itself. The similarity between the religious concept of this ancient inscription and the Qur'an suggests that non-calendaring postponement is also the Qur'anic meaning of Nasī’. The concludes 'The Arabic system of Nasī’ can only have been intended to move the Hajj and the fairs associated with it in the vicinity of Mecca to a suitable season of the year. It was not intended to establish a fixed calendar to be generally observed.'
The term 'fixed calendar' is generally understood to refer to the non-intercalated calendar. Others concur that it was originally a lunar calendar, but suggest that about 200 years before the it was transformed into a containing an added from time to time to keep the pilgrimage within the season of the year when merchandise was most abundant. This interpretation was first proposed by the medieval Muslim astrologer and astronomer, and later by, and some western scholars. This interpretation considers Nasī’ to be a synonym to the Arabic word for 'intercalation' ( kabīsa). The Arabs, according to one explanation mentioned by Abu Ma'shar, learned of this type of intercalation from the Jews. The Jewish Nasi was the official who decided when to intercalate the Jewish calendar.
Some sources say that the Arabs followed the Jewish practice and intercalated seven months over nineteen years, or else that they intercalated nine months over 24 years; there is, however, no consensus among scholars on this issue. Postponement ( Nasī’) of one ritual in a particular circumstance does not imply alteration of the sequence of months, and scholars agree that this did not happen.
Also says this did not happen, and the festivals were kept within their season by intercalation every second or third year of a month between Dhu al-Hijjah and Muharram. He also says that, in terms of the fixed calendar that was not introduced until 10 AH (632 AD/CE), the first intercalation was, for example, of a month between Dhu al-Hijjah and Muharram, the second of a month between Muharram and Safar, the third of a month between Safar and Rabi'I, and so on. The intercalations were arranged so that there were seven of them every nineteen years. The notice of intercalation was issued at the pilgrimage, the next month would be Nasī’ and Muharram would follow. If, on the other hand, the names relate to the intercalated rather than the fixed calendar, the second intercalation might be, for example, of a month between Muharram and Safar allowing for the first intercalation, and the third intercalation of a month between Safar and Rabi'I allowing for the two preceding intercalations, and so on. The time for the intercalation to move from the beginning of the year to the end (twelve intercalations) is the time it takes the fixed calendar to revolve once through the seasons (about 32 1/2 tropical years). There are two big drawbacks of such a system, which would explain why it is not known ever to have been used anywhere in the world.
First, it cannot be regulated by means of a cycle (the only cycles known in antiquity were the (3 intercalations in 8 years) and the (7 intercalations in 19 years). Secondly, without a cycle it is difficult to establish from the number of the year (a) if it is intercalary and (b) if it is intercalary, where exactly in the year the intercalation is located. Although some scholars (see list above) claim that the holy months were shuffled about for convenience without the use of intercalation, there is no documentary record of the festivals of any of the holy months being observed in any month other than those they are now observed in. The Qu'ran (sura 9.37) only refers to the 'postponement' of a sacred month. If they were shuffled as suggested, one would expect there to be a prohibition against 'anticipation' as well.
If the festivities of the sacred months were kept in season by moving them into later months, they would move through the whole twelve months in only 33 years. Had this happened, at least one writer would have mentioned it. Sura 9.36 states 'Verily, the number of months with Allah is twelve months' and sura 37 refers to 'adjusting the number of months'.
Such adjustment can only be effected by intercalation. There are a number of indications that the intercalated calendar was similar to the Jewish calendar, whose year began in the spring.
There are clues in the names of the months themselves: Rabi'I - first spring Rabi'II - second spring Jumada I - first month of parched land Jumada II - second month of parched land Sha‘bān - Arabs 'dispersed' to find water Ramadan - scorched Shawwal - she-camels 'raised' their tails after calving In the intercalated calendar's last year (AD/CE 632), Dhu al-Hijjah corresponded to March. The in Shawwal and Dhu'l Qi'dah of AH 5 coincided with 'harsh winter weather'.
Military campaigns clustered round Ramadan, when the summer heat had dissipated, and all fighting was forbidden during Rajab, at the height of summer. The invasion of Tabak in Rajab AH 9 was hampered by 'too much hot weather' and 'drought'. In AH 1 Muhammad noted the Jews of Yathrib observing a festival when he arrived on Monday, 8 Rabi'I.
Rabi'I is the third month and if it coincided with the third month of the Jewish calendar the festival would have been the, which is observed on the 6th and 7th days of that month. Prohibiting Nasī’. Muhammad prohibiting Nasī'. Found in an illustrated copy of 's (17th-century copy of an early 14th-century manuscript).
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In the tenth year of the Hijra, as documented in the (Sura:36–37), Muslims believe revealed the 'prohibition of the Nasī’'. The number of the months, with God, is twelve in the Book of God, the day that He created the heavens and the earth; four of them are sacred. That is the right religion. So wrong not each other during them. And fight the unbelievers totally even as they fight you totally and know that God is with the godfearing. Know that intercalation (nasi) is an addition to disbelief. Those who disbelieve are led to error thereby, making it lawful in one year and forbidden in another in order to adjust the number of (the months) made sacred by God and make the sacred ones permissible.
The evil of their course appears pleasing to them. But God gives no guidance to those who disbelieve. — 9 ('At-Tawba'), 36–37 The prohibition of Nasī’ would presumably have been announced when the intercalated month had returned to its position just before the month of Nasi' began. If Nasī' meant intercalation, then the number and the position of the intercalary months between AH 1 and AH 10 are uncertain; western calendar dates commonly cited for key events in early Islam such as the Hijra, the Battle of Badr, the Battle of Uhud and the Battle of the Trench should be viewed with caution as they might be in error by one, two, three or even four lunar months. This prohibition was mentioned by Muhammad during the which was delivered on 9 Dhu al-Hijjah AH 10 (Julian date Friday 6 March, 632 AD/CE) on during the to Mecca. Certainly the Nasi’ is an impious addition, which has led the infidels into error.
One year they authorise the Nasi’, another year they forbid it. They observe the divine precept with respect to the number of the sacred months, but in fact they profane that which God has declared to be inviolable, and sanctify that which God has declared to be profane. Assuredly time, in its revolution, has returned to such as it was at the creation of the heavens and the earth.
In the eyes of God the number of the months is twelve. Among these twelve months four are sacred, namely, Rajab, which stands alone, and three others which are consecutive. — Translated by Sherrard Beaumont Burnaby The three successive sacred (forbidden) months mentioned by Prophet Muhammad (months in which battles are forbidden) are, and, months 11, 12, and 1 respectively. The single forbidden month is, month 7. These months were considered forbidden both within the new Islamic calendar and within the old pagan Meccan calendar. Months Four of the twelve Hijri months are considered sacred: Rajab (7), and the three consecutive months of Dhū al-Qa‘dah (11), Dhu al-Ḥijjah (12) and Muḥarram (1). As the lunar calendar lags behind the solar calendar by about ten days every Gregorian year, months of the Islamic calendar fall in different parts of the Gregorian calendar each year.
The cycle repeats every. Main article: In pre-Islamic Arabia, it was customary to identify a year after a major event which took place in it. Thus, according to Islamic tradition, governor of Yemen, then a province of the Christian , attempted to destroy the with an army which included several elephants.
The raid was unsuccessful, but that year became known as the, during which Muhammad was born (sura ). Most equate this to the year 570 AD/CE, but a minority use 571 CE. The first ten years of the Hijra were not numbered, but were named after events in the life of Muhammad according to:. The year of permission. The year of the order of fighting. The year of the trial.
The year of congratulation on marriage. The year of the earthquake. The year of enquiring. The year of gaining victory. The year of equality.
The year of exemption. The year of farewell. In AH 17 (638 AD/CE), one of the officials of the in, complained about the absence of any years on the correspondence he received from Umar, making it difficult for him to determine which instructions were most recent. This report convinced Umar of the need to introduce an era for Muslims. After debating the issue with his counsellors, he decided that the first year should be the year of Muhammad's arrival at Medina (known as Yathrib, before Muhammad's arrival). Then suggested that the months begin with Muharram, in line with the established custom of the Arabs at that time. The years of the Islamic calendar thus began with the month of Muharram in the year of Muhammad's arrival at the city of Medina, even though the actual emigration took place in Safar and Rabi' I of the intercalated calendar, two months before the commencement of Muharram in the new fixed calendar.
Because of the Hijra, the calendar was named the Hijri calendar. F A Shamsi (1984) postulated that the Arabic calendar was never intercalated. According to him, the first day of the first month of the new fixed Islamic calendar (1 Muharram AH 1) was no different from what was observed at the time.
The day the Prophet moved from Quba' to Medina was originally 26 Rabi' I on the pre-Islamic calendar. 1 Muharram of the new fixed calendar corresponded to Friday, 16 July 622 AD/CE, the equivalent civil tabular date (same daylight period) in the. The Islamic day began at the preceding sunset on the evening of 15 July. This Julian date (16 July) was determined by by projecting back in time their own, which had alternating 30- and 29-day months in each lunar year plus eleven leap days every 30 years. For example, al-Biruni mentioned this Julian date in the year 1000 AD/CE. Although not used by either medieval Muslim astronomers or modern scholars to determine the Islamic epoch, the thin would have also first become visible (assuming clouds did not obscure it) shortly after the preceding sunset on the evening of 15 July, 1.5 days after the associated (astronomical ) on the morning of 14 July.
Though and in cite a coin from AH 17, the first surviving attested use of a Hijri calendar date alongside a date in another calendar is on a from in AH 22,. Astronomical considerations. This section needs additional citations for. Unsourced material may be challenged and removed. Find sources: – ( October 2016) Due to the fact that the Islamic calendar relies on certain variable methods of observation which are used to determine its month-start-dates, the start-dates of its months sometimes vary slightly from the month-start-dates of the, which are based directly on astronomical calculations.
Still, the Islamic calendar seldom varies by more than three days from the astronomical-lunar-calendar system, and roughly approximates it. Both the Islamic calendar and the astronomical-lunar-calendar take no account of the in their calculations, and thus both of these strictly lunar based calendar systems have no ability to reckon the timing of the four seasons of the year. In the astronomical-lunar-calendar system, a year of 12 lunar months is 354.37 days long. In this calendar system, lunar months begin precisely at the time of the monthly 'conjunction', when the Moon is located most directly between the Earth and the Sun. The month is defined as the average duration of a revolution of the Moon around the Earth (29.53 days). By convention, months of 30 days and 29 days succeed each other, adding up over two successive months to 59 full days.
This leaves only a small monthly variation of 44 minutes to account for, which adds up to a total of 24 hours (i.e., the equivalent of one full day) in 2.73 years. To settle accounts, it is sufficient to add one day every three years to the lunar calendar, in the same way that one adds one day to the Gregorian calendar every four years. The technical details of the adjustment are described in. The Islamic calendar, however, is based on a different set of conventions being used for the determination of the month-start-dates. Each month still has either 29 or 30 days, but due to the variable method of observations employed, there is usually no discernible order in the sequencing of either 29 or 30 day month lengths. Traditionally, the first day of each month is the day (beginning at sunset) of the first sighting of the hilal (crescent moon) shortly after sunset.
If the hilal is not observed immediately after the 29th day of a month (either because clouds block its view or because the western sky is still too bright when the moon sets), then the day that begins at that sunset is the 30th. Such a sighting has to be made by one or more trustworthy men testifying before a committee of Muslim leaders. Determining the most likely day that the hilal could be observed was a motivation for Muslim interest in astronomy, which put Islam in the forefront of that science for many centuries. Still, due to the fact that both lunar reckoning systems are ultimately based on the lunar cycle itself, both systems still do roughly correspond to one another, never being more than three days out of synchronisation with one another. Main article: Important dates in the Islamic (Hijri) year are:. 1 Muharram:.
10 Muharram:. For Sunnis, the crossing of the by occurred on this day. For both Shias and Sunnis, the martyrdom of, the grandson of Muhammad, and his followers. 12 Rabi al-Awwal: or Birth of the Prophet for Sunnis.
17 Rabi al-Awwal: for Shias. 27 Rajab: for the majority of Muslims. 15 Sha'ban:, or Night of Forgiveness. For Twelvers, also the birthday of, the Twelfth Imam. 1 Ramadan: First day of fasting.
27 Ramadan: Nuzul al-Qur'an. The most probable day Muhammad received the first verses of the. (17 Ramadan in Indonesia and Malaysia). Last third of Ramadan which includes. 1 Shawwal:. 8–13 Dhu al-Hijjah: The to Mecca. 9 Dhu al-Hijjah:.
10 Dhu al-Hijjah:. Days considered important predominantly for Shia Muslims:.
13 Rajab: Birthday of. 21 Ramadan: Martyrdom of Ali ibn Abi Talib. 3 Sha'ban: Birthday of.
9 Rabi' al-Awwal: (Revenge taken by ). Days considered important for Sunni Muslims (especially in & parts of ):.
6 Rajab: of. Generally the sixth day of every month is celebrated and observed as Chatthi. 11 Rabi' al-Akhir: Urs of. Generally the 11th day of every month is celebrated and observed as Gyarvi.
Converting Hijri to Gregorian date or vice versa. Civil and Hijri establishment dates of a library in Old City, Jerusalem Conversions may be made by using the, or, for greatest accuracy (one day in 15,186 years), via the Jewish calendar. Theoretically, the days of the months correspond in both calendars if the displacements which are a feature of the Jewish system are ignored.
The table below gives, for nineteen years, the Muslim month which corresponds to the first Jewish month. Year AD/CE Year AH Muslim month 2011 1432 5 2012 1433 5 2013 1434 5 2014 1435 6 2015 1436 6 2016 1437 7 2017 1438 7 2018 1439 7 2019 1440 8 2020 1441 8 Year AD/CE Year AH Muslim month 2021 1442 8 2022 1443 9 2023 1444 9 2024 14 14 14 14 14 1450 11 This table may be extended since every nineteen years the Muslim month number increases by seven. When it goes above twelve, subtract twelve and add one to the year AH. From 412 AD/CE to 632 AD/CE inclusive the month number is 1 and the calculation gives the month correct to a month or so.
622 AD/CE corresponds to BH 1 and AH 1. For earlier years, year BH = (623 or 622) – year AD/CE). An example calculation: What is the civil date and year AH of the first day of the first month in the year 20875 AD/CE? We first find the Muslim month number corresponding to the first month of the Jewish year which begins in 20874 AD/CE. Dividing 20874 by 19 gives quotient 1098 and remainder 12. Dividing 2026 by 19 gives quotient 106 and remainder 12.
2026 is chosen because it gives the same remainder on division by 19 as 20874. The two years are therefore (1098–106)=992×19 years apart.
The Muslim month number corresponding to the first Jewish month is therefore 992×7=6944 higher than in 2026. To convert into years and months divide by twelve – 6944/12=578 years and 8 months.
Adding, we get 1447y 10m + 20874y – 2026y + 578y 8m = 20874y 6m. Therefore, the first month of the Jewish year beginning in 20874 AD/CE corresponds to the sixth month of the Muslim year AH 20874.
The worked example in, shows that the civil date of the first day of this month (ignoring the displacements) is Friday, 14 June. The year AH 20875 will therefore begin seven months later, on the first day of the eighth Jewish month, which the worked example shows to be 7 January, 20875 AD/CE (again ignoring the displacements). The date given by this method, being calculated, may differ by a day from the actual date, which is determined by observation. A reading of the section which follows will show that the year AH 20875 is wholly contained within the year 20875 AD/CE, also that in the Gregorian calendar this correspondence will occur one year earlier.
The reason for the discrepancy is that the Gregorian year (like the Julian, though less so) is slightly too long, so the Gregorian date for a given AH date will be earlier and the Muslim calendar catches up sooner. Current correlations An Islamic year will be entirely within a Gregorian year of the same number in the year 20874, after which year the number of the Islamic year will always be greater than the number of the concurrent civil year. The Islamic calendar year of 1429 occurred entirely within the civil calendar year of 2008. Such years occur once every 33 or 34 Islamic years (32 or 33 civil years).
More are listed here: Islamic year within civil year Islamic Civil Difference 1060 1650 590 1093 1682 589 1127 1715 588 1161 1748 587 1194 1780 586 1228 1813 585 1261 1845 584 1295 1878 583 1329 1911 582 1362 1943 581 1396 1976 580 1429 2008 579 1463 2041 578 1496 2073 577 1530 2106 576 1564 2139 575 Because a Hijri or Islamic lunar year is between 10 and 12 days shorter than a civil year, it begins 10–12 days earlier in the civil year following the civil year in which the previous Hijri year began. Once every 33 or 34 Hijri years, or once every 32 or 33 civil years, the beginning of a Hijri year (1 Muharram) coincides with one of the first ten days of January. Subsequent Hijri New Years move backward through the civil year back to the beginning of January again, passing through each civil month from December to January. Uses The Islamic calendar is now used primarily for religious purposes, and for official dating of public events and documents in Muslim countries. Because of its nature as a purely lunar calendar, it cannot be used for agricultural purposes and historically Islamic communities have used other calendars for this purpose: the was formerly widespread in Islamic countries, and the and the 1789 (a modified ) were also used for agriculture in their countries. In the and the names of the are still used for all secular matters.
In, the (another Julian calendar) is still used by farmers in the countryside. These local solar calendars have receded in importance with the near-universal adoption of the Gregorian calendar for civil purposes. The Saudi Arabia uses the lunar Islamic calendar. In Indonesia, the, created by in 1633, combines elements of the Islamic and pre-Islamic calendars. British author writes that after seizing control of, 'declared' on 1 December 1978 'that the Muslim calendar should start with the death of the prophet Mohammed in 632 rather than the hijra (Mohammed's 'emigration' from Mecca to Medina) in 622'. This put the country ten solar years behind the standard Muslim calendar.
However, according to the 2006 Encyclopedia of the Developing World, 'More confusing still is Qaddafi's unique Libyan calendar, which counts the years from the Prophet's birth, or sometimes from his death. The months July and August, named after and Caesar, are now and respectively.' Reflecting on a 2001 visit to the country, American reporter observed, 'Life in Libya was so unpredictable that people weren't even sure what year it was. The year of my visit was officially 1369. But just two years earlier Libyans had been living through 1429.
No one could quite name for me the day the count changed, especially since both remained in play. Event organizers threw up their hands and put the Western year in parentheses somewhere in their announcements.' Computer support. Hijri support was available in later versions of traditional, and is also available in the. Since the release of, the Islamic calendar is supported in the new Date and Time API. See also.
References. Adam's immediate relatives. Family of Noah. Mother Shamkhah bint Anush or Betenos. Luqman's son.
People of Aaron and Moses. Believer of Fir'aun Family (Hizbil/Hizqil ibn Sabura). Imra’at Fir‘awn ( or ). People of Abraham. Mother Abiona or Amtelai the daughter of Karnebo.
People of Jesus. Disciples (including ). People of Joseph. Brothers (including (Benjamin) and ). Egyptians. ‘Azīz (, Qatafir or Qittin). Malik (King Ar-Rayyān ibn Al-Walīd)).
Wife of ‘Azīz. People of Solomon. Implied or not specified.
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