The Bābur-nāma in English (Memoirs of Bābur)

The table shows that notwithstanding the discrepancy discussed in section a, of Bābur’s making 935 AH. begin on a Wednesday, and Wüstenfeld on a Tuesday, the two authorities agree as to the initial week-day of four months out of twelve, viz. Ṣafar, Sha‘bān, Shawwal and Ẕū’l-ḥijja.

Again:—In eight of the months the Bābur-nāma reverses the “book-rule” of alternative Muḥarram 30 days, Ṣafar 29 days et seq. by giving Muḥarram 29, Ṣafar 30. (This is seen readily by following the initial days of the week.) Again:—these eight months are in pairs having respectively 29 and 30 days, and the year’s total is 364.—Four months follow the fixed rule, i.e. as though the year had begun Muḥ. 30 days, Ṣafar 29 days—namely, the two months of Rabī‘ and the two of Jumāda.—Ramẓān to which under “book-rule” 30 days are due, had 29 days, because, as Bābur records, the Moon was seen on the 29th.—In the other three instances of the reversed 30 and 29, one thing is common, viz. Muḥarram, Rajab, Ẕū’l-qa‘da (as also Ẕū’l-ḥijja) are “honoured” months.—It would be interesting if some expert in this Musalmān matter would give the reasons dictating the changes from rule noted above as occurring in 935 AH.

(1) On f. 367 Saturday is entered as the 1st day of Sha‘bān and Wednesday as the 4th, but on f. 368b stands Wednesday 5th, as suits the serial dating. If the mistake be not a mere slip, it may be due to confusion of hours, the ceremony chronicled being accomplished on the eve of the 5th, Anglicé, after sunset on the 4th.

(2) A fragment only survives of the record of Ẕū’l-ḥijja 935 AH. It contains a date, Thursday 7th, and mentions a Feast which will be that of the ‘Īdu’l-kabīr on the 10th (Sunday). Working on from this to the first-mentioned day of 936 AH. viz. Tuesday, Muḥarram 3rd, the month (which is the second of a pair having 29 and 30 days) is seen to have 30 days and so to fit on to 936 AH. The series is Sunday 10th, 17th, 24th (Sat. 30th) Sunday 1st, Tuesday 3rd.