The Islamic (Hijri) New Year

The Islamic New Year marks the first day of Muharram, the opening month of the Hijri (lunar) calendar. It commemorates the Hijrah – Prophet Muḥammad’s migration from Makkah to Madinah in 622 CE. That event established the first Muslim community state and became the starting point of the Islamic era. Caliph ʿUmar ibn al-Khaṭṭāb later standardized the calendar (in 17 AH) by unanimously choosing the migration-year as “Year 1” of the Hijri calendar. Muharram was made the first month of the year because it followed the Prophet’s historic pledge of allegiance (bayʿah) and symbolized a new beginning.

A traditional Islamic lantern, symbolizing the illumination of the new Hijri year and the blessed month of Muharram. The Hijri calendar is strictly lunar: each month begins with the first sighting of the new crescent moon. Because it is ~11 days shorter than the solar year, the Islamic New Year shifts earlier each year. Historically, this calendar system unified the Muslim community around a common dating of events. Before 17 AH, Muslims had no formal calendar, so ʿUmar consulted his companions and decided to count years from the Prophet’s migration. As Shaykh Muḥammad Ṣāliḥ al-Munajjid notes, the Companions agreed that the Hijrah year marked the “founding of the Islamic state”, when the Prophet settled in Madinah and built the Muslim community. This decision was codified during ʿUmar’s caliphate so that social and legal matters (like contracts, debts, weddings, and travel) could be dated consistently.

The Prophet’s Migration (Hijrah)

The Hijrah itself is a watershed event in Islamic history. In 622 CE, facing increasing persecution in Makkah, the Prophet Muḥammad and his close companion Abū Bakr fled to Madinah (then called Yathrib). This journey—undertaken at great personal risk—allowed Islam to emerge publicly and form its first base. In Madinah the Prophet established a multi-religious constitution, uniting Muslims (the Muhājirūn or emigrants) and the local supporters (the Anṣār) as one community. The Qur’an praises those who embraced the Hijrah and helped the Prophet. For example, Allah says “He has certainly turned in mercy to the Prophet ﷺ and to the Emigrants and the Helpers who stood by him in the time of hardship”. Likewise, Qur’ān 4:100 promises a great reward to anyone who emigrates “in the cause of Allah”: “Whoever emigrates in the cause of Allah will find many safe havens and bountiful resources throughout the earth… his reward has already been secured with Allah”. In this way the Hijrah exemplifies Muslim ideals of sacrifice, trust in God, and community-building.

The Hijrah also marked the birth of the first Islamic state and mosque in Madinah, where Muslims’ social and political life took root. It is a model of Muslim unity: the Ansar and Muhajirun shared houses and pledged support as brothers. In fact, the Prophet remarked that “We are closer to [the Prophet] Moses than the Jews” when he aligned the Muslim community with the legacy of Moses. The Hijrah shows how Allah preserves His mission by “turning in mercy” toward the believers in hardship, rewarding those who leave family and property for faith. Every Islamic New Year is a chance to remember these lessons of steadfastness and faith.

The Sacred Month of Muharram

Muharram is not only the first month of the year but also one of the four sacred months in Islam (along with Dhū al-Qa‘dah, Dhū al-Ḥijjah, and Rajab). The Prophet ﷺ explained that in the sacred months “the year is twelve months, four of which are sacred… Dhū al-Qa‘dah, Dhū al-Ḥijjah and al-Muḥarram”. Warfare was traditionally forbidden in these months, emphasizing peace and remembrance. The very name “Muḥarram” means “forbidden,” reflecting the sanctity of this time.

Muharram is called “the month of Allah”, indicating its veneration. Hadith literature even encourages additional worship in Muharram. The Prophet ﷺ said, “The most excellent fasting after Ramaḍān is the month of Allah, al-Muḥarram, and the best prayer after the obligatory prayer is the night prayer.”. In other words, many scholars understand that fasting frequently in Muharram – especially on recommended days – earns great merit. For example, Imām Abū Hurayrah (r.a.) reported this encouragement of fasting al-Muḥarram (Sahih Muslim 1163). However, the Prophet ﷺ never mandated fasting all month; rather, he indicated that voluntary fasts in Muharram are highly praiseworthy (as if “blessed” by being associated with Allah). In sum, Sunni tradition views Muharram as a time to grow in worship and good deeds, not as an occasion for sorrow or mourning. In fact, an established teaching is that there is no element of mourning in Muharram for Sunnis.

The first crescent of Muharram heralds the Islamic New Year. In the Hijri calendar, each month begins with the new moon. The start of Muharram itself is not marked by any ritual obligation, but many Muslims use it to renew intentions. The Hadith scholar Ibn Ḥajar al-ʿAsqalānī explains that ʿUmar chose Muharram (instead of another month like Rabī‘ al-Awwal) as the first month because the Prophet’s plans to migrate crystallized around Muharram; it symbolized Allah beginning a new cycle of time after Hijrah. Thus the month connects the calendar to its spiritual roots.

The Day of ‘Āshūrā’: Fasting and Reflection

The 10th of Muharram, called ‘Āshūrā’, holds special significance. Even before Islam, ‘Āshūrā’ was observed: when the Prophet ﷺ arrived in Madinah, he found that Jews were fasting it in gratitude for Allah saving Mūsā (Moses) and drowning Pharaoh. The Prophet ﷺ said, “We are closer to Mūsā than they are,” and he adopted the fast. One narration explains: “[The Jews said:] This is a great day on which Allah saved Mūsā and drowned Pharaoh and his people. Mūsā observed a fast of thanksgiving. The Prophet ﷺ said, ‘We have more right to Mūsā than they do.’ So he fasted (on that day) and ordered (the Muslims) to fast”.

Fasting ‘Āshūrā’ became a confirmed Sunnah (Prophetic practice). The Prophet ﷺ said: “Fasting the day of ʿĀshūrā’, I hope, will expiate [i.e. wipe away] the sins of the previous year.”. In Sahih Muslim (1162b) this is phrased: “He [the Prophet] was asked about the fast on the day of ʿĀshūrā (10th of Muḥarram), and he replied: ‘It expiates the sins of the preceding year.’”. Thus many Sunnis fast on 9th and/or 10th of Muharram to honor this tradition. The Prophet even indicated that if he lived another year, he would have fasted the 9th as well (this is recorded in Sahih Muslim 1916 by Ibn ʿAbbās). In practice, fasting solely on the 10th of Muharram is considered mustaḥabb (recommended), and adding the 9th is recommended as well to distinguish Muslim practice from Jewish customs.

The essence of ‘Āshūrā’ in Sunni Islam is gratitude and reflection – chiefly remembering Allah’s deliverance of Musa and the Children of Israel. It also became a symbol of other prophets’ deliverances (e.g. Nūḥ [Noah] from the Flood, Yūnus [Jonah] from the whale) and the beginning of mercy. Importantly, Sunni sources clarify that the observance of ‘Āshūrā’ predates Imam Ḥusayn’s martyrdom (which occurred later in Muharram 61 AH), and there is no inherent mourning of Karbala in Sunni practice. Instead, ‘Āshūrā’ remains a day of worship, repentance, and hope: “For fasting the day of ‘Āshūrā’, I hope that Allah will accept it as expiation for the year that went before,” the Prophet ﷺ is reported to have said.

Social and Cultural Aspects

The Islamic New Year is observed somewhat quietly compared to New Year’s celebrations in secular culture. In most Muslim-majority countries it is a public holiday, but not in the same spirit as Eid. Instead, communities often spend the day in remembrance and religious activities. For example, special prayers, sermons and Quran recitations are held in mosques and community centers during Muharram. Nationwide gatherings are less common, but families may attend lectures or discussion groups that recount the story of the Hijrah and the virtues of patience and unity exemplified by the Ansar and Muhajirun. As the National Today calendar guide notes, “the Islamic New Year is usually quiet, with Muslims reflecting on time and their mortality,” and many use the day to engage in extra dhikr (remembrance) and supplication.

Muharram – and especially Ashura – also carries educational value. Schools and mosques often teach children about the Hijrah’s significance: how Muslims once risked everything for faith and built a just society. This teaches values of solidarity, trust in God, and compassion (as seen when the Ansar shared their homes with newcomers). Cultural discussions may highlight how the Medina community welcomed various tribes and religious groups under the Constitution, modeling pluralism and social welfare. In many ways, commemorating the Islamic New Year reinforces the idea that Islam began as a community project – that every Muslim (Ansar or Muhajir) has a role in supporting one another, especially newcomers and the oppressed.

Since the Hijri New Year falls about 11 days earlier each Gregorian year, it reminds Muslims worldwide that Islamic time is tied to the lunar cycle. This in itself is a teaching: Muslims thus experience key events (like Ramadan and Hajj) under different seasonal conditions over the decades, remembering that divine practice is not dependent on comfort. Socially, some communities simply greet each other (“Happy Hijri New Year!”) and may give small gifts or sweets, but there is no prescribed feast. Instead, many take the opportunity to resolve to improve in faith and character for the coming year.

Reflection and Renewal

Like all new years, the Hijri New Year encourages self-renewal and goal-setting – but oriented toward Islamic ideals. Here are some practical reflections and actions Muslims often undertake at Muharram’s start:

• Renew Intentions (Niyyah): Reaffirm one’s commitment to worship Allah sincerely in the new year. Many set spiritual goals, such as completing a portion of the Qur’an each week or praying tahajjud (night prayer) regularly, inspired by the Prophet’s emphasis on voluntary night prayers after the obligatory ones.
• Increase Good Deeds: Follow the Prophet’s guidance by increasing fasting in Muharram (e.g. fast 9th and 10th of Muharram). Also increase charity, kind speech, and helping neighbors. The blessed nature of Muharram means these good deeds carry extra reward.
• Learn and Teach: Read or listen to lectures about the Hijrah, Ashura, and Islamic history. Parents and community leaders can share stories of sacrifice (e.g. Abu Bakr’s role in the Hijrah, Ḥamzah’s heroism, the Ansar’s generosity) to inspire youth. Educating oneself about the Qur’an and Sunnah during Muharram harnesses the month’s sanctity.
• Strengthen Community Ties: Just as the Ansar and Muhājirūn formed bonds, Muslims today should reinforce brotherhood. Visiting the sick, inviting others for Islamic meals, or cooperating on community projects (like feeding the poor) reflect the social spirit of Medina’s first Muslims.
• Personal Accountability: Reflect on personal shortcomings over the past year and ask Allah’s forgiveness. Use the idea of “expiation of sins” (fasting Ashura) as a metaphor: resolve to purify heart and actions in the coming year. Make du‘ā’ (supplication) for guidance, health, and unity in one’s family and the Ummah.
• Plan for Growth: Set concrete Islamic education goals – for example, memorizing more Qur’ān, learning a new branch of knowledge (like Islamic jurisprudence or history), or improving a skill to benefit others. The Hijri New Year is a reminder that time passes in cycles, so invest time wisely.

By starting the year with prayer, knowledge, and good character, Muslims emulate the spirit of the Hijrah: trusting Allah, acting with wisdom, and building a community bound by faith. As one scholar noted, ʿUmar chose Muharram because it was “Allah’s month” – a special time for mercy and forgiveness. In this light, the Islamic New Year is not merely a date on a calendar but an annual checkpoint: a chance to reorient life toward taqwā (God-consciousness), to seek Allah’s mercy, and to help make the world a better place just as the Ansar helped shape Medina centuries ago.

Sources: This overview draws on the Qur’an and Sunnah (Hadith) as found in authentic collections (Sahih Bukhari and Sahih Muslim), along with classical scholarship on the Hijri calendar and Muharram. These sources highlight the Islamic New Year’s origins, its connection to the Hijrah, and the virtues of Muharram and ‘Āshūrā’ for personal and communal renewal.