خلاصه ماشینی:
2. Some two hundred years before Islam, the Arabs, inconvenienced by the Hajj falling due in seasons of scarcity, adopted the luni-solar calendar involving the intercalation of a thirteenth lunar month and gave to these lunar months, a series of names some of which represented the seasons and others their religious gatherings.
But, ( going back through the past I 3 centuries in regular succes• sion of current lunar months) one finds that Mohammad's pilgrimage, at the end of the roth year of the ljijra fell not in autumn but about the approach of spring, or, to be more precise, about 9th March, 632 A.
Supported by this dual historical corroboration to his calendarical hypothesis, Perceval assumes the latter to be a proved fact and justifies the abolition of intercalation by the Prophet with the followingsentence which concludes his riotes : · "One can easily imagine that since the pilgrimage no longer coin• cided with the season originally selected as the most favourable for that purpose, embolism was but a vain and useless _practice -which Mohammed could well abolish without let or hindrance.
But the analysis of this first point of Perceval is of little consequence to Islamic history ; it only leads one to the discussion of the next point namely that the pagan Arabs adopted the luni-solar calendar only in the beginning cf the 5th century.
· Why, then, is it not logical to assume that, even two hundred years before Islam, the Hajj was intended to correspond (with the spring as it occurred in the time of the Prophet) rather than with the autumn?