And when it was understood from this the abrogation of the nasi' because it is an act of the people of ignorance, and there is no piety in it, it was as if it was said: Is there not piety in the nasi'? For its cause is the fear of violating the sanctity of Allah by fighting in the month that He has prohibited? This is because they were people of raids and wars, and they respected the sacred months from fighting, even if a man saw the killer of his father, he would not confront him. So when the sacred month came and they were at war, it was difficult for them to leave it, and it was difficult for them to leave that for three consecutive months. So they made the nasi' for that. It was said explicitly in what was understood previously: There is nothing of that in it: 'Indeed, the nasi' is' meaning: the postponement of the month to another month, as it is the source of nisa'a, meaning to delay it, or it is the name of the action done, meaning: the month that the Arabs delay its sanctity from the sacred months from its time. 'An increase in disbelief' meaning: because it is contrary to what Allah has legislated, and in it is the concealment of the prohibition of what Allah has made clear in His prohibition.

And when he clarified what is in the nasiya from the ugliness, it became clear that they had acted against their intention. For if they had fought in the sacred month, they would have fought while believing in its sanctity, fearing its consequences, and thus they would not have completely exited the circle of piety. But when they permitted it, they became outside of its circle by stages due to their committing every great sin in it, with security for believing in the permissibility of that which they believed to be usury. So he would say: 'I am neither answered nor blamed, and there is no turning back from My decree, and I have permitted the forbidden and prohibited Safar' - and other words that are not fitting except for the deity. And this is the meaning of His saying, the Exalted: a clarification of what came before: ﴿He leads astray by it﴾, meaning: by this delay which is the nasiya ﴿those who disbelieved﴾, meaning: they will attain by that a misguidance from what Allah has legislated - this is according to the reading of the congregation, and the meaning according to the reading of Hamzah, Al-Kisai, and Hafs - in the passive form: He leads them astray, misled by Allah. And according to the reading of Ya'qub - with the dhamma: Allah misleads them. Then He clarified their misguidance by saying: ﴿They make it lawful﴾, meaning: that month, and He expressed the year with a term that revolves around the meaning of abundance, indicating that they do it even if they are not compelled to do so by drought of a year or the biting of time, but merely by desire. So He said: ﴿One year they make it lawful and one year they prohibit it﴾, thus always whenever they wish. And it is not intended that they do this every year without reverence for any year among the years. And this action was abrogated from them while they consider abrogation to be a defect in the religion. ﴿So that they may coincide﴾, meaning: they may agree with ﴿the number of what Allah has prohibited﴾, meaning: the encompassing of majesty and honor in the being of the sacred months being four. ﴿So they make lawful﴾, meaning: this action causes them to make lawful ﴿what Allah has prohibited﴾, meaning: the greatest king among them all. So this action does not leave them a month except that they violate its sanctity, and they intended by that not to violate the sanctity. Yet they did not leave a sanctity except that they violated it. How far removed is that from misguidance!

And when the disgrace of their actions was exposed by this statement, it was as if it were said: 'This is astonishing! What led them to that?' It was said: '﴿Zuyyina﴾' meaning: 'It was beautified by a beautifier.' And it was read unusually by attributing the action to Allah: '﴿Lahum su'u a'malihim﴾' meaning: 'Until they saw good what is not good, so they went astray and were not guided.' So Allah did that with them due to His knowledge of their nature regarding disbelief, so He did not guide them. '﴿Wallahu﴾' meaning: 'The One who has the attributes of perfection.' '﴿La yahdi﴾' meaning: 'Creates guidance in the hearts.' '﴾Al-qawma al-kafirin﴾' meaning: 'Those whom He has sealed upon disbelief, so they are deeply rooted in it and do not depart from it.' And 'An-Nasi' - it was said in the dictionary - is the name derived from 'nasa' meaning to delay, to drive, and to postpone. It was said: 'And a month that the Arabs would delay in the pre-Islamic era, and Allah, the Mighty and Majestic, forbade it.' And Ibn Al-Athir said in 'An-Nihayah': 'An-Nasi' is a form meaning 'the delayed.' And Ibn Faris said in 'Al-Mujmal': 'An-Nasi' in the Book of Allah is the postponement. They would, when they departed from Mina, a man from Kinana would stand and say: 'I am the one whose decree is not rejected!' They would say: 'Delay us a month,' meaning: 'Postpone the sanctity of Muharram and make it in Safar.' This is the end.

And the root of 'nasa' revolves around the concept of delay. The reason for their actions was that they sometimes wanted to fight in a sacred month, so they would make it permissible and prohibit another month from the months of permissibility, postponing that month. Ibn Faris said: 'This is because they disliked having three consecutive months in which they do not raid; because their livelihood was in raiding, so it became permissible for them to raid during the sacred month.' This is the end.

And the Nasa' were from the Banu Fuqaim of Kinana. The first among them to do that was Al-Qalammas, who was Hudhayfah ibn Abd ibn Fuqaim. The last of them upon whom Islam was established was Abu Thumamah Junadah ibn Awf ibn Umayyah ibn Qal' ibn Abbad ibn Hudhayfah ibn Abd ibn Fuqaim ibn Adi ibn Amir ibn Thalabah ibn Al-Harith ibn Malik ibn Kinana ibn Khuzaymah. He postponed for forty years. When the Arabs finished their Hajj, they would gather to him, and he prohibited the four sacred months. If they wanted to make something permissible from them, the prohibited month would be made permissible, and they would prohibit another month of Safar, so they would align with the count of the four sacred months. When they wanted to return, he would stand among them and say: 'O Allah, I have made permissible for them one of the two Safars, the first Safar, and I have postponed the other for the coming year.' This was mentioned by the people of history, and from Ibn Abbas, may Allah be pleased with both of them, that the first to postpone was Amr ibn Luhi.

And the realization of the meaning of what the Arabs used to do and the difference in the names of the months by which the years would rotate is such that the names of the months do not coincide with their designated meanings except from time to time, which is difficult. Few are those who come forth with what clarifies the words of the Prophet, blessings and peace be upon him, in the Farewell Pilgrimage, as has been mentioned: "Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth." And here I mention what will leave no confusion after it, if Allah, glorified and exalted is He, wills. The meaning of his saying: 'And I postponed the other for the coming year,' is that when he made the prohibited month permissible and named it Safar, he began the year after it with Muharram, then Safar, until its end. Thus, there would be two months between Safar and Dhul-Hijjah in which the postponement occurred, whereas it should have been one month between them. Therefore, he postponed what should have been to the coming year. The meaning is: 'And I delayed the other Safar from its place to the coming year.' So when the coming year arrives, its delay ends, and when it ends, it returns to its place. It is possible that this is in line with the saying of Abu Ubaid in the strange hadith, as he said after the middle of the third part of it in explaining the rotation: 'Indeed, the beginning of that - and Allah knows best - is that the Arabs used to prohibit the four months, and this was something they adhered to from the religion of Ibrahim, peace be upon him. Perhaps they needed to make Muharram permissible for the war that would occur between them, so they disliked to make it permissible and disliked delaying their war. Thus, they would postpone the prohibition of Muharram to Safar and make it prohibited while making the prohibited permissible. And this is the postponement that Allah mentioned: "Indeed, the postponement is an increase in disbelief." And that was in Kinana; they were the ones who would postpone the months for the Arabs. The postponement is the delay. They would remain for a time prohibiting Safar while intending by that the prohibited month, and they would say: 'It is one of the two Safars.' Some people have interpreted the words of the Prophet, blessings and peace be upon him, 'There is no Safar' in this context. Then they would also need to delay Safar to the month after it, just as they needed to delay Muharram, so they would delay its prohibition to Rabi' al-Awwal. Then they would remain in that as long as Allah willed, and then they would need something similar, and thus it would continue, until the prohibition rotated over the entire year. Islam arose, and Muharram had returned to its place that Allah had established for it, and that was after a long period. Thus, the words of the Prophet, blessings and peace be upon him: 'Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth' mean: 'The sacred months have returned to their place and the postponement has been nullified.' Some people have claimed that they would make the prohibited month permissible for a year, and when the following year came, they would return to its prohibition. Abu Ubaid said: 'The first is more beloved to me due to the words of the Prophet, blessings and peace be upon him: 'Indeed, time has returned,' and there is no rotation in the latter interpretation. And according to this interpretation that we have explained, his saying: 'They make it permissible for a year and prohibit it for a year' may be confirming it, for when they prohibited the sacred year and in the following year made it Safar, then they needed after that to make Safar permissible as well, they would make it permissible and prohibit what comes after it. This is the interpretation of his words in the explanation: 'They make it permissible for a year and prohibit it for a year.' And Abu Hayyan said in the river, the summary of which is: The Arabs had no livelihood for most of them except from raids, so it was difficult for them to continue the sacred months. And the Banu Fuqaim were a people of religion and adherence to the law of Ibrahim, peace be upon him. Thus, from among them was Al-Qalamus, who was Hudhayfah ibn Ubaid ibn Fuqaim, who postponed the months for the Arabs. Then his son Abbad succeeded him in that, then his son Qal' succeeded him, then his son Umayyah succeeded him, then his son Awf succeeded him, then his son Junadah ibn Awf, and upon him Islam was established. They would, when they finished their pilgrimage, come to him from among them as they wished, gathering and saying: 'Postpone us a month,' so he would make Muharram permissible. Then they would adhere to the sanctity of Safar to coincide with the number of the four sacred months, and they would call that Safar the prohibited month and would call Rabi' al-Awwal Safar and Rabi' al-Akhir Rabi' al-Awwal - and thus for the rest of the months. Thus, the ruling of the prohibited month that he made permissible for them would fall upon this, and the year would come from thirteen months, the first of which is Muharram, which is in reality Safar. And Al-Baghawi said: Mujahid said: They used to perform Hajj in every month for two years, (p-458) so they performed Hajj in Dhul-Hijjah for two years and performed Hajj in Muharram for two years, then performed Hajj in Safar for two years, and likewise in the months. The Hajj of Abu Bakr coincided with the second year of Dhul-Qi'dah, then the Prophet, blessings and peace be upon him, performed Hajj in the following year, the Farewell Pilgrimage, and his Hajj coincided with the months of the prescribed pilgrimage, which is Dhul-Hijjah. And Abdul Razzaq said in his interpretation: We were informed by Ma'mar from Ibn Abi Najih from Mujahid regarding His saying: "Indeed, the postponement is an increase in disbelief." He said: Allah prescribed Hajj in Dhul-Hijjah, and the polytheists would name the months: Dhul-Hijjah, Muharram, Safar, Rabi', Rabi', Jumada, Jumada, Rajab, Sha'ban, Ramadan, Shawwal, Dhul-Qi'dah, and Dhul-Hijjah. Then they would perform Hajj in it once again, then they would remain silent about Muharram and not mention it, so they would call it - I think he said - the prohibited month Safar, then they would call Rajab Jumada al-Akhirah, then they would call Sha'ban Ramadan, and Ramadan Shawwal.

Then they call Dhul-Qi'dah Shawwal. Then they call Dhul-Hijjah Dhul-Qi'dah. Then they call Muharram Dhul-Hijjah, and they perform Hajj in it. Its name among them is Dhul-Hijjah. Then they returned to this state, and they would perform Hajj every two years in each month until the Hajj of Abu Bakr coincided with the last of the two years in Dhul-Qi'dah. Then the Prophet, blessings and peace be upon him, performed his Hajj, which coincided with that Dhul-Hijjah. Therefore, the Prophet, blessings and peace be upon him, said in his sermon: 'Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth.' And Ibn Ishaq said in the Sirah: I asked Ibn Abi Nujaih about the saying of the Messenger of Allah, blessings and peace be upon him, and he said: Quraysh would include a month every year, and they would only coincide with Dhul-Hijjah every twelve years once. So Allah, the Exalted, granted success to the Messenger of Allah, blessings and peace be upon him, in the Hajj he performed in that Dhul-Hijjah. He performed Hajj in it and said: 'Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth.' I said to Ibn Abi Nujaih: What about the Hajj of Abu Bakr and Attab ibn Asid? He said: According to what the people were performing Hajj upon. Then Ibn Abi Nujaih said: They would perform Hajj in the Hajj and then the following year in Muharram and then Safar until they reached twelve months. End.

And His saying: This implies that there was a disruption in the Hajj of Abu Bakr and Attab, may Allah be pleased with them. It has been previously stated by the Mahdawi and others that it was in Dhul-Qi'dah - and there is a consideration in this; because the year in which Abu Bakr, may Allah be pleased with him, performed Hajj, the prohibition of Nasi was announced along with other matters of ignorance. There is no doubt that there were no Nasi in that year, and for what has passed of the month in which he performed Hajj, it has been ten months. The eleventh month, which is Dhul-Qi'dah, the Prophet, blessings and peace be upon him, set out for Hajj at its end, coinciding with the crescent of Dhul-Hijjah. When he stood at Arafah, he informed that the time had turned. It is known for certain that this turning occurred in the Hajj of Abu Bakr, and likewise in the year eight, which is the year in which Attab performed Hajj with the Muslims. This is because the Prophet, blessings and peace be upon him, and his companions, may Allah be pleased with them, did not consider the calculations of the people of ignorance, neither their Nasi nor anything else of their Nasi; because it is necessary from the saying that they considered the matter of Nasi as an increase in disbelief, and this is not something that a person of sound intellect would say. It has been previously transmitted that the Prophet, blessings and peace be upon him, sent Abu Bakr, may Allah be pleased with him, to Hajj at the end of Dhul-Qi'dah or after its conclusion in the year nine. The Arabs met him in Dhul-Hijjah: the disbelievers and others. Thus, their announcement of the declaration of immunity occurred during the days of Hajj and its places. If there had been a disruption in the year of Attab in Dhul-Qi'dah due to Nasi, then Dhul-Hijjah would have been calculated according to the disbelievers, which is prohibited according to the calculations of Islam. Therefore, the arrival of the disbelievers for Hajj would have been delayed compared to the arrival of the Muslims. This also confirms that his Hajj, may Allah be pleased with him, was in Dhul-Hijjah. Allah has protected the people of Islam from any disruption in their Hajj in any year, and this is not the first blessing upon them. And Allah is the Grantor of success.

And Imam Abu al-Abbas Ahmad ibn Abi Ahmad, known as Ibn al-Qass, from the great early scholars of the companions of al-Shafi'i, may Allah have mercy on him, said in his book: The Evidence of the Qibla in the Chapter of Knowing the Number of Days of the Year: The year consists of twelve months according to the lunar calendar. Sometimes the month is thirty days and sometimes it is twenty-nine days. Thus, the total of the lunar year is three hundred and fifty-four days and eight hours and four-fifths of an hour. The Indians said: The year is three hundred and sixty-five days and six hours and one-fifth of an hour and a part of four hundred parts of an hour. This is from the time the sun enters at the head of Aries until it enters again in the following year. The difference between the lunar year and the solar year is ten days and twenty-one hours and five hours. If these hours and days are added to it, its calculation aligns with the rotation of the sun. The Arabs used to add to it in the pre-Islamic period. The one who innovated that for them was a man from Kinana known as al-Qalamasa. He would gather this addition, and when a month was completed, he would add it to the year and make that year thirteen months. He called it Nasi'. They would perform Hajj in that year in Muharram. So Allah, the Exalted, revealed: 'Indeed, Nasi' is an increase in disbelief.' When the year in which the Messenger of Allah, blessings and peace be upon him, performed the Farewell Pilgrimage coincided with the Hajj in that year of Dhu al-Hijjah, it was what Allah, the Exalted, intended by establishing the Hajj in that year. The Prophet, blessings and peace be upon him, delivered a sermon and said: 'O people! Indeed, the year has rotated to its original state as it was on the day Allah created the heavens and the earth. Among them are four sacred months; that is the correct religion.' He meant by it the correct calculation. The sacred months are Rajab, Jumada, Sha'ban, Dhu al-Qi'dah, Dhu al-Hijjah, and Muharram. Thus, that Hajj was called the most upright. And the poet said: 'And the Lord of the Throne has invalidated Nasi' and al-Qalamasa, and the Messenger of Allah has succeeded with the most upright Hajj.' The end.

And the word 'Qalam' is with the opening of the 'lam' and the emphasis on the 'mim'. So, the 'nasi' in the house is left without the hamzah (p-462) to ensure the weight is correct. The most correct is the transferred movement of the hamzah. His saying: 'The reason for the nasi is the application between the solar and lunar years' - there is consideration in this. The apparent reason is what has been mentioned in the histories about their necessity for fighting. The matter of the rotation in each of these statements is clear in its illumination. What is meant by it is not the coincidence of each season of the year with its place in terms of heat and cold, nor the coincidence of the name of each month with its designation according to its derivation, so that Ramadan, for example, would be in the height of heat, and likewise others. Although the reality is that the matter was in this pilgrimage likewise, due to what has been previously mentioned that the campaign of Tabuk began in the month of Rajab, and that was as previously mentioned in the height of heat and when the fruits were ripe. What is truly meant by the rotation is the coincidence of the name of each month with its designation, not with the designation of another month for the sake of the rotation by the nasi, as evidenced by the fact that he ﷺ mentioned it only for this reason. He said in some narrations of the long hadith of Jabir, may Allah be pleased with him: 'Indeed, the nasi is an increase in disbelief, and indeed, time has rotated to its state on the day Allah created the heavens and the earth. The year is twelve months.' So look at his follow-up by limiting the months to twelve, negating the making of them a year of nasi of thirteen months. And he said: 'Among them are four sacred months,' and he specified them and said: 'Which month is this?' When they were silent, he said: 'Dhu al-Hijjah is a sacred month.' All of this is to clarify that what is meant by the rotation is the return of each month from what the people of ignorance changed it to its place which Allah designated for it, corresponding its name to its designation. Our months were made lunar with the prohibition of the nasi so that the rotation occurs, and as a result of it, every act of worship that we have been commanded with (p-463) such as fasting, Eid, Hajj, and others in every season of the year occurs, unlike their months by calculation. For indeed, their acts of worship are specific to a time of the year that does not exceed it - and Allah is the One who grants success in this.

The conclusion is that there is no doubt that the Nasi' was never for any month except for Muharram, as previously mentioned. Furthermore, the Hajj was never performed in the pre-Islamic period or in Islam except in a month called Dhul-Hijjah, as stated by the transmitters of language, hadith, and news. Ibn Al-Athir said in Al-Nihayah, and Nashwan Al-Yamani in Shams Al-Ulum, and Al-Qazzaz in his Diwan, and Ibn Makhtum in Tartib Al-Ubab and Al-Muhkam: Dhul-Hijjah with a kasrah (the vowel mark) is the month of Hajj. Al-Muhkam added: It was named so for the Hajj. Al-Qazzaz said: The opening in it is more famous. In Al-Nihayah, the Day of Tarwiyah is the eighth of Dhul-Hijjah, and it was named so because they would take water on that day for what follows, meaning: they would draw water and give water. Al-Majd in Al-Qamus said: The Day of Arafah is the ninth of Dhul-Hijjah. In the book Aswaq Al-Arab by Abu Al-Mundhir Hisham Ibn Muhammad Al-Kalbi, narrated by Abu Sa'id Al-Sukkari, that Ukaz was one of the greatest markets of the Arabs. When the people of it saw the crescent of Dhul-Hijjah, they all went to Dhul-Majaz, which is near Ukaz, and Ukaz is in the highest Najd. They stayed there until Tarwiyah, and the pilgrims of the Arabs and their leaders who wanted to perform Hajj joined them, along with those who had not attended those markets. Al-Azraqi said in his History of Mecca: When they saw the crescent of Dhul-Hijjah, they turned back to Dhul-Majaz and stayed there for eight nights while their markets were established. Then they would leave on the Day of Tarwiyah from Dhul-Majaz to Arafah, and they would take water that day from Dhul-Majaz. It was named the Day of Tarwiyah because they would prepare water in Dhul-Majaz, calling out to each other: 'Prepare water; there is no water in Arafah or Muzdalifah on that day.' Then he mentioned that only the merchants would attend that. He said: Whoever did not have trade would leave from his family whenever he wanted, and whoever was from the people of Mecca who did not want to trade would leave Mecca on the Day of Tarwiyah. Al-Bayhaqi narrated in Dalail Al-Nubuwwah with his chain from Urwah and Musa Ibn Uqbah - he separated them - saying: 'And the Messenger of Allah, blessings and peace be upon him, declared the Umrah from Al-Ji'ranah in Dhul-Qi'dah.' Then he narrated from Ibn Ishaq that he said: 'When the Messenger of Allah, blessings and peace be upon him, completed his Umrah, he returned to Medina, appointing Attab Ibn Asid over Mecca and leaving with him Mu'adh Ibn Jabal to teach the people religion and instruct them. Thus, the Umrah of the Messenger of Allah, blessings and peace be upon him, was in Dhul-Qi'dah or in Dhul-Hijjah, and the people performed Hajj that year as the Arabs used to do. Attab Ibn Asid performed Hajj that year, which was the year eight.' The hadith of his Umrah, blessings and peace be upon him, in Dhul-Qi'dah was narrated by the two Shaykhs, and it continued as the Arabs used to do, performing Tawaf naked and similar to that. Al-Waqidi mentioned from the scholars who said: 'The Messenger of Allah, blessings and peace be upon him, reached Al-Ji'ranah on the night of Thursday, five nights before the end of Dhul-Qi'dah. He stayed in Al-Ji'ranah for thirteen nights, and when he intended to return to Medina, he left Al-Ji'ranah on the night of Wednesday, twelve nights remaining from Dhul-Qi'dah, at night, and he entered into Ihram - he mentioned his Umrah, then said: And the Messenger of Allah, blessings and peace be upon him, appointed Attab Ibn Asid over Mecca, and left Mu'adh Ibn Jabal and Abu Musa Al-Ash'ari, may Allah be pleased with them, to teach the people the Quran and jurisprudence in religion. Attab Ibn Asid, may Allah be pleased with him, established the Hajj for the people that year, which was the year eight, and some Muslims and polytheists performed Hajj during its time. The Messenger of Allah, blessings and peace be upon him, arrived in Medina on Friday, three days remaining from Dhul-Qi'dah. Al-Waqidi said: He stayed the remainder of Dhul-Qi'dah and Dhul-Hijjah, and when he saw the crescent of Muharram, he sent the collectors.

If this is established, it is known that the Hajj has never been except in a month they call Dhul-Hijjah. This is something that does not occur in any mind nor does it fall into any imagination with any hesitation, nor does it need to be prolonged in mentioning it or elaborated upon. Sometimes its name corresponds with its designated time, and sometimes it does not correspond due to the Nasi' (postponement). It is also known that the Hajj of Attab ibn Asid was in Dhul-Hijjah after the Prophet's ﷺ return from Al-Ji'ranah to the noble city. It is known that he did not delay from Dhul-Hijjah except for a transfer. The Hajj of Abu Bakr, may Allah be pleased with him, in the year nine was in Dhul-Hijjah for that reason. And when it was established that his travel from the noble city was at the end of Dhul-Qi'dah or the beginning of Dhul-Hijjah, and due to their saying: 'The four months that were designated for the polytheists from the day of Nahr,' and due to their saying: 'The last of the four months was the tenth of Rabee' al-Akhir.' It is known that if Dhul-Hijjah that year had corresponded with the designated month of Dhul-Qi'dah, then Dhul-Hijjah in the year ten, in which the Prophet ﷺ performed Hajj in the place that Allah had appointed for him, would not have occurred except with that year being thirteen months by Nasi' or otherwise. Both of these matters are invalid. As for the first, it is because Allah, the Exalted, invalidated the Nasi' in that year among the matters of ignorance that He invalidated in this Surah. And the Prophet ﷺ was sent to announce it as has been mentioned. As for the second, it is an extraordinary matter that has not occurred since Allah created the heavens and the earth. The extraordinary is something that there are sufficient motives for its transmission, and there is no transmitter for this at all, so it is invalidated. If it is invalidated, it is established that the year ten was twelve months, especially after the revelation of what Allah, the Exalted, revealed in this Surah. If the matter is thus, then the month in which the Prophet ﷺ stood is the same month in which the Siddiq, may Allah be pleased with him, stood. It has been established that the time in which it occurred had reverted to its original state as it was on the day Allah created the heavens and the earth. Thus, it is established without doubt that the month of the Siddiq, may Allah be pleased with him, was likewise, and it has also been established that the year of Attab ibn Asid, may Allah be pleased with him, was likewise, as I have mentioned that there was no Nasi' in it to correspond with the Hajj of the Muslims and the polytheists in the year nine.

So that indicated that it was twelve months. Thus, Dhul-Hijjah was in its place that Allah established it as it was in the year nine. Rather, the apparent meaning of the words of Abu Ubaid is that Islam stood firm when Muharram returned to its place, as has been mentioned, that Allah preserved the entire time of Islam from Nasi, which is what I believe. It has become clear that the reason for the saying of those who said that the Hajj of Abu Bakr, may Allah be pleased with him, coincided with Dhul-Qi'dah is that he understood from the words of the Prophet, blessings and peace be upon him, 'Indeed, time has rotated,' that the rotation was only in that year, and this is not the meaning of this expression, which is not hidden, and Allah is the Guide.

Then I found the explicit narration in the supplements of the two compilations of Al-Tabarani: the Awsat and the Saghir, by the scholar Nur al-Din al-Haythami, similar to what I understood. He said in the interpretation of Surah Al-Bara'ah: Ibrahim, meaning Ibn Hisham, narrated to us from Al-Baghawi, who narrated from Al-Salt ibn Mas'ud Al-Jahdari, who narrated from Muhammad ibn Abd al-Rahman al-Tafawi, who narrated from Dawud ibn Abi Hind from Amr ibn Shu'ayb from his father from his grandfather, meaning Abdullah ibn Amr, may Allah be pleased with both of them, who said: The Arabs would declare permissible for one year a month and for another year two months, and they would not perform Hajj except every twenty-six years once. This is the Nasi that Allah, the Exalted, mentioned in His Book. So when it was the year of Hajj for Abu Bakr, may Allah be pleased with him, the people coincided with that year of Hajj, and Allah called it the Greater Hajj. Then the Messenger of Allah, blessings and peace be upon him, performed Hajj the following year, and the people faced the new moons, and the Messenger of Allah, blessings and peace be upon him, said: 'Indeed, time has rotated as it was on the day Allah created the heavens and the earth.' No one narrated this from Amr except Dawud, who was unique in it, Al-Salt. It has ended. And it is a good hadith, if Allah, the Exalted, wills. Then I saw Al-Haythami in Majma' al-Zawa'id saying: Its men are trustworthy, which confirmed this assertion based on what I understood from it being good. I have elaborated on this, which may not be needed in its clarification due to the abundance of the debates of the disputants and the stubbornness of the obstinate and the impossibility of the obstinate.