Dear Student,
As-salamu alaykum
At one point it appears that the author is arguing that
'yawmul hajji al akbar' is the first day of the four months of hajj (I assume therefore, continuous from thereon) and then in another part asserts that the
'four month pilgrimage always takes place during the same “lunar year”, and certainly not over two lunar years like Joseph Islam and many others have guessed.'Firstly with respect, I have not once stipulated when the start of the Islamic / Quranic calendar should be or when the end should be from a Quranic perspective. I have only shared what the traditionalist understanding is of the start of the calendar and any naming conventions used by the Arabs to name their months which appear to be of relevance.
I've only posited when the sacred months should be and that appears to agree with the first part of the author's assertion (i.e. consecutively from the first day of the four months of Hajj).
Please note that whilst it is true that the Quran speaks about the Quran being revealed in a certain month (Ramadan); it speaks about Hajj; it speaks about the 12 lunar months being the correct religion (deen), at no point does the Quran stipulate the start and end of the lunar year. It could well be that the 4th month after Hajj was the end of a lunar calendar as understood by Arabs at the time of the Quran's revelation?
Therefore in summary, my article had no intention to stipulate whether the 4 months were the last 4 months of the lunar calendar or the first four. It merely identified that there were 4 months which were sacred months in which Hajj could be arguably completed and that it was most cogent in my opinion, to assume that the
'sacred months' should run in succession starting from Dhū al-Ḥijja. (Start of Hajj).
As you wish to perform Hajj soon, my humble advice from a practical and theologically safest position would be to complete Hajj as is being performed at present. Firstly, whatever interpretation one favours, this is a common month from both non-traditional views you have sought (including mine) and of course, is 'practically' supported by the traditionalists where all facilities are laid out to support the pilgrimage.
My view would be why should one impose hardship on themselves when God doesn't want to impose hardship on His worshippers? The point is about completion and the availability of the resources to complete the action.
In other words, there may be aspects of the Hajj which may not be easy to complete such as an expectation for visiting Arafat for Hajj purposes
[1]002:198-200 (part)
"It is no sin for you that you seek the bounty of your Lord. And when you depart from Arafat, then remember God near the sacred monument (Arabic: Mash'ari-lharami). Remember Him as He has guided you, although before you were surely of those who went astray. Then depart from wherever the people depart and ask forgiveness of God. Indeed, God is Forgiving, Merciful. Then when you have completed your acts of worship, then remember God as you remember your forefathers or with greater remembrance...." The Quran acknowledges a practice involving the movement of multitudes from Arafat to specific locations. The historical relevance has not been deemed appropriate by the Quran to elaborate bar the purpose which is to remember God. Whatever traditions have reached us, there seems to be sanction for it in the Quran by virtue of the above verses.
I hope this helps, God willing
Joseph
REFERENCES:[1] THE HAJJ AND UMRAH ACCORDING TO THE QURANhttp://quransmessage.com/articles/hajj%20FM3.htm[2] THE 'LOST' MONTHS OF HAJJhttp://quransmessage.com/articles/the%20lost%20months%20of%20hajj%20FM3.htm