An Indian Muslim

Who am I? I was the one who protected this country when it was being raided by fierce fighters of Mangols and other Nomads. I was the one who stood by the country and protected its boundaries and prevented its wealth from being plundered. Who am I? I am the one who united back the brocken pieces of this land and brought back its glory of one unified nation. I am the one who has given my blood and sweat along side with Gandhi ji and other leaders of freedom struggle. Who am I? I am the one who got charged from the sparkle of Deobandi Islamic movement which teaches Muslims to fight against oppression which sowed the seeds of self respect, self dignity and fearlessness in me which lead me to fight for my country. Who am I? I am the one who was sent to Andaman jails where I spent years together without having a glimpse of the sun. Who am I? I am the one who was repeatedly hanged by the trees and my body blasted apart by tanks for my country. Who am I? I was the one who had Quran tied to my neck and sang songs praising the Lord Almighty and kissed the rope with happiness which was ready to hang me (Ashfaqullah Khan who was hanged even before Bhagath singh). Who am I? I am the one who dared to openly ban terrorism on Islamic grounds. Who am I? I am the one who made my Country a Nuclear power. Who am I? I am the one who won Param Veer Chakr for my bravery after my death for guarding my country in the wars with pakistan.

I am an Indian Muslim and I have always been proud of being so. No one can take either of my identities from me. My forefathers were born here, died for this land and we still love our country and no one can deny this fact. I am very strict opposer of communal hatred and believe that truely religious people are strictly secular. We need not compromise our religious principles in order to prove that we are secular. I strongly believe that there is nothing in Islam (or Hinduism or any other religion) as such which prevents us from having a peaceful and mutually respectful lives. It is our ego and prejudices that take us away from each other and also away from our own religions.

Maulana Abul Kalam Azad- A visionary Leader

Maulana Azad's statement on Muslim issues in IndiaApril 15, 1946

on 15 April 1946, I issued a statement dealing with the demands of Muslims and other minorities. Now that the division of India is a fact and ten years have passed, I again look at the statement and find that everything I had then said has come to happen. As this statement contains my considered views on the solution of the Indian problem, I feel I should quote it in full. This is what I then said, and would still say:

I have considered from every possible point of view the scheme of Pakistan as formulated by the Muslim League. As an Indian I have examined its implications for the future of India as a whole. As a Muslim I have examined its likely effects upon the fortunes of Muslims of India.
Considering the scheme in all its aspects I have come to the conclusion that it is harmful not only for India as a whole but for Muslims in particular. And in fact it creates more problems than it solves.

I must confess that the very term Pakistan goes against my grain. It suggests that some portions of the world are pure while others are impure. Such a division of territories into pure and impure is un-Islamic and is more in keeping with orthodox Brahmanism which divides men and countries into holy and unholy - a division which is a repudiation of the very spirit of Islam. Islam recognises no such division and the prophet says, 'God has made the whole world a mosque for me.'

Further, it seems that the scheme of Pakistan is a symbol of defeatism and has been built up on the analogy of the Jewish demand for a national home. It is a confession that Indian Muslims cannot hold their own in India as a whole and would be content to withdraw to a corner specially reserved for them.

One can sympathise with the aspiration of the Jews for such a national home, as they are scattered all over the world and cannot in any region have any effective voice in the administration. The conditions of Indian Muslims is quite otherwise. Over 90 million in number, they are in quantity and quality a sufficiently important element in Indian life to Influence decisively all questions of administration and policy. Nature has further helped them by concentrating them in certain areas.

In such a context, the demand for Pakistan loses all force. As a Muslim, I for one am not prepared for a moment to give up my right to treat the whole of India as my domain and to share in the shaping of its political and economic life. To me it seems a sure sign of cowardice to give up what is my patrimony and content myself with a mere fragment of it.
As is well known, Mr Jinnah's Pakistan scheme is based on his two nation theory. His thesis is that India contains many nationalities based on religious differences. Of them the two major nations, the Hindus and Muslims, must as separate nations have separate states. When Dr Edward Thompson once pointed out to Mr Jinnah that Hindus and Muslims live side by side in thousands of Indian towns, villages and hamlets, Mr Jinnah replied that this in no way affected their separate nationality. Two nations according to Mr Jinnah confront one another in every hamlet, village and town, and he, therefore, desires that they should be separated into two states.

I am prepared to overlook all other aspects of the problem and judge it from the point of view of Muslim interests alone. I shall go still further and say that if it can be shown that the scheme of Pakistan can in any way benefit Muslims I would be prepared to accept it myself and also to work for its acceptance by others. But the truth is that even If I examine the scheme from the point of view of the communal interests of the Muslims themselves, I am forced to the conclusion that it can in no way benefit them or allay their legitimate fears.
Let us consider dispassionately the consequences which will follow if we give effect to the Pakistan scheme. India will be divided into two States, one with a majority of Muslims and the other of Hindus. In the Hindustan State there will remain three and a half crores of Muslims scattered in small minorities all over the land. With 17 per cent in U.P, 12 per cent in Bihar and 9 per cent in Madras, they will be weaker than they are today in the Hindu majority provinces. They have had their homelands in these regions for almost a thousand years and built up well known centres of Muslim culture and civilisation there.

They will awaken overnight and discover that they have become alien and foreigners. Backward industrially, educationally and economically, they will be left to the mercies to what would become an unadulterated Hindu raj.

On the other hand, their position within the Pakistan State will be vulnerable and weak. Nowhere in Pakistan will their majority be comparable to the Hindu majority in the Hindustan States.

In fact, their majority will be so slight that it will be offset by the economical, educational and political lead enjoyed by non-Muslims in these areas. Even if this were not so and Pakistan were overwhelmingly Muslim in population, it still could hardly solve the problem of Muslims in Hindustan.

Two states confronting one another, offer no solution of the problem of one another's minorities, but only lead to retribution and reprisals by introducing a system of mutual hostages. The scheme of Pakistan therefore solves no problem for the Muslims. It cannot safeguard their rights where they are in a minority nor as citizens of Pakistan secure them a position in Indian or world affairs which they would enjoy as citizens of a major State like the Indian Union.

It may be argued that if Pakistan is so much against the interests of the Muslims themselves, why should such a large section of Muslims be swept away by its lure? The answer is to be found in the attitude of certain communal extremists among the Hindus. When the Muslim League began to speak of Pakistan, they read into the scheme a sinister pan-Islamic conspiracy and began to oppose it out of fear that it foreshadowed a combination of Indian Muslim with trans-Indian Muslims States.

The opposition acted as an incentive to the adherents of the League. With simple though untenable logic they argued that if Hindus were so opposed to Pakistan, surely it must be of benefit to Muslims. An atmosphere of emotional frenzy was created which made reasonable appraisement impossible and swept away, especially the younger and more impressionable among the Muslims. I have, however, no doubt that when the present frenzy has died down and the question can be considered dispassionately, those who now support Pakistan will themselves repudiate it as harmful for Muslim Interests.

The formula which I have succeeded in making the Congress accept secures whatever merit the Pakistan scheme contains while all its defects and drawbacks are avoided. The basis of Pakistan is the fear of interference by the Centre in Muslim majority areas as the Hindus will be in a majority in the Centre. The Congress meets this fear by granting full autonomy to the provincial units and vesting all residuary power in the provinces. It also has provided for two lists of Central subjects, one compulsory and one optional, so that if any provincial unit so wants, it can administer all subjects itself except a minimum delegated to the Centre. The Congress scheme therefore ensures that Muslim majority provinces are internally free to develop as they will, but can at the same time influence the Centre on all issues which affect India as a whole.

The situation in India is such that all attempts to establish a centralised and unitary government are bound to fail. Equally doomed to failure is the attempt to divide India into two States. After considering all aspects of the question, I have come to the conclusion that the only solution can be on the lines embodied in the Congress formula which allows room for development both to the provinces and to India as a whole. The Congress formula meets the fear of the Muslim majority areas to allay which the scheme of Pakistan was formed. On the other hand, it avoids the defects of the Pakistan scheme which would bring the Muslims where they are in a minority under a purely Hindu government.

I am one of those who considers the present chapter of communal bitterness and differences as a transient phase in Indian life. I firmly hold that they will disappear when India assumes the responsibility of her own destiny. I am reminded of a saying of Mr Gladstone that the best cure for a man's fear of the water was to throw him into it. Similarly India must assume responsibilities and administer her own affairs before fears and suspicions can be fully allayed.

When India attains her destiny, she will forget the chapter of communal suspicion and conflict and face the problems of modern life from a modern point of view. Differences will no doubt persist, but they will be economic, not communal. Opposition among political parties will continue, but it will be based, not on religion but on economic and political issues. Class and not community will be the basis of future alignments, and policies will be shaped accordingly.

If It be argued that this is only a faith which events may not justify would say that in any case the nine crores of Muslims constitute a factor which nobody can ignore and whatever the circumstances they are strong enough to safeguard their own destiny.

[India Wins Freedom, Orient Longman, 1997, pp. 150-152]
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Authorship clues in Quran

Author's note: When one has been working on a short article like this for as many months as I have, he has earned, perhaps, the right to ask readers to observe a simple principle in responding. May I ask that you read the article in its entirety, including the final paragraph, before emailing me at yusuf.toropov@gmail.com? At that point I would certainly love to hear from you!

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Authorship clues in the Qur'an

Who wrote the Qur'an? The non-Muslim's answer to this important question usually sounds like this:

"The Qur'an was authored by a human being; it is not a literal revelation from God. It is a book created by human intelligence, like any other book. It was, as a matter of historical fact, written by Muhammad, in the seventh century A.D."

If this is your view, rest assured that you have plenty of company!

You should also know, though, that this point of view is not without its difficulties. To believe it, you must also believe that Muhammad, peace be upon him:

- Knew that the Earth and heavenly bodies were once a single point, and were separated violently (21:30)

What's more...

- If you don't believe that he had access to special knowledge that made possible this prefiguring of the modern Big Bang theory -- a theory entirely unknown to the Arabs of the seventh century -- you must conclude that 21:30 of the Qur'an is merely an intriguing coincidence, a matter of getting something right by chance.

Perhaps this passage is simply an intriguing coincidence. If it is, however, it is not the only one.

This man, the supposed "author" of the Qur'an, would also have to have:

- Known about the relativity of time (22:47; 23:112-114; 32:45; 70:4), a subject similarly unknown to Arab tribes of this period.

Either he possessed some extraordinary source of knowledge allowing discussion of this subject thirteen and a half centuries before Einstein, or we are looking at another intriguing coincidence.

Which is it?

- Most non-Muslims will instinctively answer along these lines: "Even if it means granting the text of the Qur'an a second striking coincidental feature, the likeliest explanation is that both passages are merely examples of happenstance."

And yet:

Consider that the same author would also have to have:

- Known that the universe is continuously expanding (51:47). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that matter is created in pairs (36:36). Either that or this passage, too, must be regarded as an intriguing coincidence. (By the way, this discovery earned the scientist Paul Dirac the Nobel Prize in 1933.)

- Known what modern biological science knows about the foundation of life on Earth, namely that it is water-based (21:30). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that iron is not native to the Earth, coming instead from an extraterrestrial source (57:25). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the planet Earth travels in an orbit (27:88; 21:33). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the sun, too, moves in an orbit (37:38), as indeed modern astronomy proves that it does. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the Earth's atmosphere acts like a protective shield for living creatures (21:32). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the Earth's sky that is, the atmosphere -- is made up of seven layers (41:12). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the stages of human development in the womb unfold in a specific, describable sequence (23:14) that has been confirmed by modern experts in human embryology. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the roots of mountains extend deep into the earth and serve the function of preventing shocks (21:31). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known details of how the Earth's rain cycle functions that were mysteries to scientists until the twentieth century (30:48). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known what modern oceanographers have now learned, namely that bordering seas meet but do not mingle with one another (55:19-20). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that oceans have complex subsurface wave patterns (24:40). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that, in communities of honeybees, only the females are workers (16:68-69). The Arabic verb forms can connect only to female beings). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known to use the singular of the word YAWM (day) precisely 365 times in the text of the Qur'an, despite the fact that he lived in a culture that followed a lunar, not a solar calendar. Either that or this numerical total must be regarded as an intriguing coincidence.

- Known, seven years ahead of time, that the humiliated Byzantine Army of his day would rejuvenate itself and secure a major victory, which in fact it eventually did against the Persians (30:1-4). Either that or this passage, too, must be regarded as an intriguing coincidence.

Known, two years before he did so, that he would enter Mecca in triumph (48:27). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the body of the Pharoah who had opposed Moses would be preserved for future generations (10:91-92) -- it is today on display in the Royal Mummies Chamber of the Egyptian Museum. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known to refer (12:54) to the Egyptian head of state of Joseph's, peace be upon him, era as king (aziz-malik) and not as Pharoah, the word that appears erroneously in the book of Genesis. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the fabled Arabian lost city of Iram (89:6-8) whose historical existence was confirmed by archaeologists only in 1990, was a historical reality -- either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the ancient flood that had beset the southern Arabian people of Saba from their dam system (34:15-17), similarly confirmed by modern archeology, was a historical reality -- either that or this passage, too, must be regarded as an intriguing coincidence.

- Known the name of Haman (28:38), a historical figure close to the Pharoah of the era of Moses, peace be upon him ... a) despite the problems that the name Haman does not appear in the Torah's version of the story, and b) the ability to translate the hieroglyphic language system of the Egyptians had been utterly lost for centuries at the time of the revelation of the Qur'an, and indeed would remain lost until the year 1799. After the discovery in that year of the Rosetta Stone, scholars were able to unlock the mystery of the hieroglyphs and, eventually, to confirm that there was indeed a Haman, unmentioned in the Hebrew scriptures, who was close to this Pharoah in this period, and who was involved in construction, just as the Qur'an says. If we believe that human authorship is the only possible explanation for the origin of the Qur'an, we must assume either that Muhammad, peace be upon him, somehow had access to this information, or we must believe that this passage is yet another in a remarkably long series of intriguing coincidences.

How many coincidences do we need to get the message?

The message is simple: no human intelligence could have produced this book in the seventh century.

Please know that there are many, many more such coincidences in the Qur'an. I have listed here only those that do not require advanced knowledge in such topics as Arabic, mathematics, Islamic history, or classical poetic forms. Even with the brief list I have provided, there comes, I think, a point at which one is obliged to evaluate the Qur'an's message carefully, closely, and respectfully. These supposed coincidences are, I believe, clear signs to humankind that the Qur'an's message is of a special quality, and must not be ignored.

Only the repeated exposure of the individual human heart to the Qur'an's message can settle such a momentous question, "Who wrote the Qur'an?"

If you are a person who believes that there is no such thing as a divinely inspired revelation, the question is: how many coincidences does it take for you to consider that such a revelation to humanity may be possible?

If you are a person who believes that there is such a thing as a divinely inspired revelation, the question is, how many coincidences are you willing to ignore before considering the possibility that a particular text presents such revelation?

Please know that I am NOT interested in any debate about the possibility that any ONE of these verses I have cited is just a coincidence, or is for some other reason unpersuasive to you.

The truly remarkable thing is that ALL of these features should present themselves in a text supposedly composed by human intelligence -- and the profound unlikelihood of that is the intriguing coincidence I wish to discuss.

Knowing what you now know about these supposed coincidences, do you honestly believe that the Qur'an is simply the product of human intelligence, a book like any other book? Or does it seem more likely to you that its message is of a special quality?

Brandon Yusuf Toropov

www.JesustheMuslim.com

yusuf.toropov@gmail.com

Importance of Patience

O you who believe, be steadfast; be supreme in steadfastness... (Surah Al 'Imran, 200)

Allah has revealed in a verse, "This is a Book We have sent down to you so that you can bring mankind from the darkness to the light, by the permission of their Lord, to the Path of the Almighty, the Praiseworthy" (Surah Ibrahim, 1), thus drawing attention to the Qur'an's attribute of bringing people from darkness to light.

The Qur'an defines patience as one of the paths that lead people from darkness to light and as an attribute of morality that is superior to, wide-ranging, and very different from the daily behavior of many people. True patience is a moral characteristic displayed in the face of difficulty and in every moment of life. Moreover, it requires the demonstration of determination and consistency during times of ease and hardship, and is a lifelong endeavor that never goes astray, even for a moment.

Allah gives the most striking examples of patience in the lives of the Prophets, because they showed patience while teaching Allah's religion and leading a moral life. They never deviated from their devotion to Allah, and were patient people who sought only Allah's approval.

This book will define this high moral virtue taught by the Qur'an and invite people to acquire true patience. Inaccurate understandings of patience will be explained along with the kind of patience Allah requires, how Allah may test people so that they can acquire a more perfect patience, and the great return Allah promises to those who exhibit great patience.

Examples of how the Prophets showed patience in every area until the end of their lives will be presented in the hope that people will "be steadfast for our Lord" until the end of their own lives. (Surat al-Muddaththir, 7)

This book also will give the good news that Allah provided for those who respond to this call with the verse, "give good news to the steadfast" (Surat al-Baqara, 155). Moreover, emphasis will be placed on the facts that Allah is "with the steadfast" (Surat al-Baqara, 153) and that patience is a matchless key that opens doors to many fine things for the faithful. As Prophet Muhammad (saas) states:

Whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience. (Bukhari)

THE QUR'ANIC DEFINITION OF PATIENCE

O you who believe, seek help in steadfastness and prayer. Allah is with the steadfast. (Surat al-Baqara, 153)

Allah, Who has defined the best way of life for people and the most appropriate moral conduct for their nature, announces in "We send down in the Qur'an that which is a healing and a mercy to the believers" (Surat al-Isra', 82) that patience is a mercy for the faithful.

People can gain Allah's approval and love by fully applying the Qur'an's truths in their lives. Allah requires the faithful to adhere to the Qur'an's morality as long as they are alive, without showing any weakness. To carry out this task successfully, the faithful must acquire the supreme characteristic of patience, which is the result of faith. Those who learn the secret of patience can demonstrate the required steadfastness in every act and prayer.

Attaining this secret is extremely easy. Allah manifests His attribute "Al-Sabur" (The Patient) on those who believe in Him and helps perfect the determination in their hearts.

The real source of this lifelong true patience is the believers' faith in Allah. They know that Allah encompasses all things in His knowledge, that everything occurs only with His permission, and that He hides thousands of blessings and benefits behind all events. In addition, they do not forget that Allah is the Friend, Guardian, and Helper of the faithful. Thus, although it may not seem so at first glance, all events are arranged to somehow benefit the believers. For this reason, patience is not a moral characteristic that makes life difficult for the faithful; rather, it is a form of worship that they accept wholeheartedly and with joy. Here is one point of difference between true patience and the view of patience as commonly understood in society.

Many people do not know the true meaning of patience, how truly patient people are required to behave, or how important this is in Allah's sight. They regard patience more as holding up one's head when faced with difficulties and problems, either overcoming or enduring them. Thus, they consider patience as the ability to withstand something, up to a certain point, and that an occasional loss of patience is quite normal. Moreover, according to this non-Qur'anic understanding, it is utterly futile to show patience in a matter from which no concrete benefit can be derived. And so when faced with such a situation, they give way to frustration and believe that being patient is useless.

The Qur'anic concept of true patience is quite different from this understanding of endurance. In the first place, people experience patience as the instruction of Allah and so can neither exhaust nor lose it. They carry out this form of worship joyfully and fervently and expect no concrete benefit in exchange for it, because they are patient solely to earn Allah's approval. What matters for them is the knowledge that they will earn His approval with their superior morality. For them, such a reward is enough.

Furthermore, the patience recommended by the Qur'an is not a moral characteristic employed only in times of hardship. True patience is shown in fully applying all of the Qur'an's teachings, in being scrupulous in guarding against all behavior that Allah warns against, and in being determined to live according to the Qur'an's morality as long as one is alive and with no thought of deviating from it, regardless of circumstances.

In "But, in your Lord's sight, right actions that are lasting bring a better reward and are a better basis for hope" (Surat al-Kahf, 46), Allah points out that proper behavior carried on with determination is regarded with approval and invites the faithful to be patient under all circumstances.

Therefore be patient with a beautiful patience. (Surat al-Ma'arij, 5)

"It may be that you hate something when it is good for you, and it may be that you love something when it is bad for you. Allah knows, and you do not know" (Surat al-Baqara, 216).

Those who are steadfast and put their trust in their Lord. (Surat an-Nahl: 42)

No matter what hardship they encounter, the faithful know that such hardship is a test from Allah and so do not lose their patience. How could they, knowing that they will face the Day of Judgment and receive their reward for their fine morality? Allah's Messenger (saas) also mentions that the believers remain patient when faced with calamity, since they always trust Allah, as follows:

The example of a believer is that of a fresh tender plant. From whatever direction the wind comes, it bends it. But when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but remains patient until Allah removes the difficulty).

Names of ALLAH

1. ALLAH- The proper name of ALLAH. Whoever reads this name of ALLAH 1000 times daily, all doubts and uncertainities will be removed from his heart and instead, determination and faith will become inborn in him- Insha-ALLAH
   
2. AR-RAHMAN- The Compassionate. If this Ism is recited 100 times daily after ever salah, if ALLAH wills, hard-heartedness and negligence will be removed from the reciter's heart.
   
3. AR-RAHEEM- Most Merciful. If recited 100 times daily, the reciter will be safeguarded from all calamities and the entire creation will become affectionate to him Insha-ALLAH
4. AlMalik- THE SOVEREIGN. If recited abundantly after Zawaal, the reciter will be given abundant wealth Insha-ALLAH.
5. AL-QUDDUS- THE HOLY ONE AND THE ONE WHO IS FREE FROM ALL BLEMISHES. ALLAH will cure all spiritual sicknesses from the one who recites it abundantly daily Insha-ALLAH.
6. AL-SALAM- GIVER OF PEACE OR THE ONE WHO IS IMMUNED FROM ALL DISTRESS. Anyone who recites this Isma continually, ALLAH will protect him from all calamities. If reace 115 times and blown on a sick person, Insha-ALLAH his health will be restored.
7. Al-MU'MIN- GIVER OF PEACE. Whoever says this Ism 630 times in times of fear, ALLAH will protect him from all calamities, mishaps and losses.
8. AL-MUHAYMIN- THE GIVER OF PROTECTION. Anyone who offers 2 rakaat salaah and reads this Ism sincerely for 100 times, ALLAH will purify him physically and spiritually. It is also said by some scholars that ALLAH wil acquaint one with the unseen if one reads it 115 times.
9. AL-AZIZ- THE MIGHTY. Anyone who says this name 40 times each day for 40 days, ALLAH will grant him honour and self-sufficient.
10. AL-JABBAR- THE COMPELLER, THE OVER POWERING LORD. Anyone who recites this name 226 times each morning and each evening, will be safe guarded from oppression of tyrants and despots Insha-ALLAH.
11. AL-MUTAKABBIR- THE SELF-GLORIOUS. The constant reciter of this name will be granted honour and greatness.
12. Al-KHALIQ- THE CREATOR. If one forms a habit of reciting it, ALLAH appoints an angel who will worship on his behalf.

Omar Khayyam

Everybody knows of Omar Khayyam as a poet, and his mathematical contributions have been largely ignored.

Omar Khayyam was born in Khurasan, which is part of modern-day Iran. In 1070, he wrote a book on algebra, in which he classified equations according to their degree and also provided techniques for solving quadratic equations (something the ancient Babylonians had also done thousands of years ago). One of his most major contributions was devising a geometric solution to cubic equations. Another important contribution was in geometry, on the theory of proportions, where Omar Khayyam extended the concept of a number to include positive irrational numbers.

Calendar and dates

He was also one of the right learned men charged by Sultan Malik Shah with the task of revising astronomical tables and producing a new calendar. The committee of which he was a part devised a calendar which was far more accurate than the Gregorian calendar which is the one we commonly use today. Unlike the Gregorian calendar, in which there is a leap year every four years excluding century years except for century years divisible by the number 400, Omar Khayyam’s calendar had a leap year in eight out of every 33 years, and much closer to approximating the actual solar year. The Gregorian calendar’s rules for leap years are so easy to forget that some computer programmers who didn’t pay attention to the rules made a mistake and forgot that there was a February 29 in 2000. As a result, many computers didn’t have a February 29 that year. If they had been programmed using Omar Khayyam’s method and following his calendar, perhaps they would not have missed a leap year!

By Dr. T.V. Padma

Read more about Omar Khayyam and his work in the fields of Astronomy, Maths and literature