A Journey Through the Hijri Calendar

The Hijri calendar begins not with festivity, but with sacred silence. Its first month, Muharram, is one of the four months declared holy in the Qur’an: “Indeed, the number of months with Allah is twelve… of them, four are sacred. That is the correct religion, so do not wrong yourselves therein. (Qur’an 9:36). Fighting was forbidden, even in pre-Islamic Arabia, and Islam renewed its sanctity. Within Muharram lies Ashura, the 10th day, when the Prophet Muhammad (peace be upon him) fasted in gratitude for the deliverance of Prophet Musa and the Children of Israel from Pharaoh (Sahih Muslim). Yet for Shia Muslims, Ashura is a day of mourning, recalling the martyrdom of Imam Hussein at Karbala, where sacrifice became a timeless act of resistance against tyranny. Thus, the year begins with remembrance, fasting, and resolve.

As the moon wanes, Safar follows. Its name recalls emptiness, for homes were once abandoned as tribes left for trade or war. Pre-Islamic Arabs saw it as unlucky, but the Prophet firmly rejected such beliefs: “There is no contagious disease, no bad omens, no evil omen in Safar.” (Sahih al-Bukhari, Sahih Muslim). Islam replaced fear with trust in Allah, teaching that time itself is neutral; only faith and deeds give it meaning.

Then comes Rabi‘al-Awwal, the first spring, carrying blossoms of memory. It is the month in which the Prophet Muhammad was born, and also the month in which he passed away. Many mark the 12th of Rabi‘al-Awwal with gatherings of love and reflection, remembering the Qur’anic words: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Qur’an 21:107). His birth, life, and passing remind believers to live by his mercy-filled example.

The season flows into Rabi‘al-Thani, the second spring. It is a quieter month, without prescribed observances. Yet, as the Prophet taught: “The most beloved deeds to Allah are those done regularly, even if they are small.” (Sahih al-Bukhari, Sahih Muslim). This month becomes a reminder that constancy in faith is as vital as moments of grandeur.

The earth begins to dry with Jumada al-Awwal and Jumada al-Thani, the parched months. Their names recall the harsh Arabian seasons when water was scarce. Though no special rituals are tied to them, they whisper lessons of endurance. As the Qur’an teaches, “Indeed, with hardship comes ease.” (Qur’an 94:6). Even in spiritually “dry” times, patience and perseverance allow faith to blossom anew.

Sacred time returns with Rajab, a month of reverence, for the Prophet called it “the Month of Allah” (Musnad Ahmad). Many traditions connect it to the miraculous Isra and Mi‘raj, the night when the Prophet journeyed from Mecca to Jerusalem and ascended through the heavens: “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa…” (Qur’an 17:1). It was on this journey that the five daily prayers were gifted to the Muslim community, making Rajab a month of spiritual awe and preparation.

Sha ‘ban follows, a month of hidden blessings. The Prophet’s wife Aisha reported: “I never saw the Messenger of Allah complete a month of fasting except Ramadan, but he used to fast most of Sha ‘ban.” (Sahih al-Bukhari, Sahih Muslim). On its 15th night, many Muslims observe Laylat al-Bara’ah (the Night of Forgiveness), when it is believed that destinies are written for the year ahead. It is a time of scattered acts of devotion—true to its name, Sha ‘ban branches outward, preparing hearts for Ramadan.

Then comes Ramadan, the heart of the calendar. Allah declares: “O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa (God-consciousness).” (Qur’an 2:183). From dawn to dusk, believers fast, seeking purification, empathy, and closeness to Allah. It was in this month that the Qur’an was first revealed: “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs of guidance and criterion.” (Qur’an 2:185). Its final nights contain Laylat al-Qadr, the Night of Power: “The Night of Decree is better than a thousand months.” (Qur’an 97:3). Ramadan is a furnace of faith, where sins are burned away, and the soul is renewed.

With its close, the new moon of Shawwal rises, bringing joy. On its first day, Muslims celebrate Eid al-Fitr with prayer, charity, and community. Yet Shawwal also extends Ramadan’s spirit, for the Prophet said: “Whoever fasts Ramadan and then follows it with six days of Shawwal, it will be as if he fasted the entire year.” (Sahih Muslim). Thus, joy and discipline intertwine in its days.

The year begins quietly with Dhu al-Qa‘dah, one of the sacred months. Its name, “the sitting,” reflects its nature—warfare ceased, and pilgrims began preparing for Hajj. Its silence is not emptiness but readiness, reminding believers of the Qur’an’s command to honor what Allah has made sacred (Qur’an 9:36).

Finally, Dhu al-Hijjah arrives, the month of pilgrimage. Its first ten days are among the most beloved to Allah. The Prophet said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” (Sunan al-Tirmidhi). On the 9th, pilgrims gather at Arafah, standing in prayer, while those at home fast to share its blessings: “Fasting the Day of Arafah expiates the sins of the past year and the coming year.” (Sahih Muslim). The 10th brings Eid al-Adha, the Festival of Sacrifice, commemorating Prophet Ibrahim’s obedience to Allah: “And when he (Ibrahim) reached with him (Ismail) [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you. So see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.’” (Qur’an 37:102). Their submission became eternal, echoed in every Eid sacrifice shared with the poor.

And so the lunar year ends, not in finality but in return—just as the moon wanes only to wax again. The twelve months of the Hijri calendar are more than measures of time; they are a spiritual journey. Each month speaks with its own voice: of patience, of mercy, of sacrifice, of celebration. Together, they teach that life itself is cyclical, fleeting, and sacred. The moon rises and fades, but what remains eternal are the deeds done for Allah’s sake.