Abstract:
One of the most important and interesting topics in the field of Iranology and Iranian Studies is the calendar that has emerged from the beginning of the eighteenth century a considerable literature around it. There was much discussion about the Iranian calendar, and such topic as: The origins of the calendar and its impact accepting from the Egyptian calendar, as well as the developments and reforms that the Iranian calendar has undergone since the Achaemenid times until today; many times have been studied and researched from various angles. One of the most important discussions of the Iranian calendar was the existence or absence of a intercalation in it, as well as how to leap into it. To now, various opinions have been offered. And they often point to the existence of two years: a fixed year and rotation year in Iran and the process of one month leap in every 120 to 116 years. The present article is going to look at the subject of intercalary in the Iranian calendar with a different understanding of the concept of wihēzag in Iranian calendar.
Machine summary:
” In this treatise, Mulla Firoz, based on rational and narrative evidence taken from the Avestan, Pahlavi, Persian texts, as well as the opinions of Islamic scholars and astronomers, especially the works of Allama Muhammad Baqir Majlisi, criticizes the views of Muhammad Hashim Nami and tries to prove that intercalation is meaningless in the Zoroastrian religion (see: Mulla Firoz, 1828 AD) and the other, the treatise Istishhadat containing three testimonies regarding the impermissibility of intercalation in Zoroastrian calendration: the first testimony from the dasturs and mobeds and religious elders of Yazd based on the impermissibility of intercalation and the truthfulness of the Qadimi sect, the second from scholars, virtuous people and Muslim astronomers of Isfahan and other cities of Iran based on the impermissibility of intercalation and the truthfulness of the Qadimi group, each of whom has written and sealed their testimony.
Simone Cristoforetti He began his studies in the field of Iranian calendar and chronology around 1297 SH and, 17 years later, in 1314 SH, he compiled the results of his work in the book “Calendar in Ancient Iran,” which was published in Tehran in 1316 (Taghizadeh, 1388, Preface, 2).
The Process of Vahizak in the Zoroastrian Calendar The place of Panjeh, according to most ancient reports, especially those in religious texts in Pahlavi, is at the end of the year and connected to the twelfth month.
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