logo
What to know about the Islamic New Year and how Muslims observe it

What to know about the Islamic New Year and how Muslims observe it

Nahar Net23-06-2025
by Naharnet Newsdesk 23 June 2025, 13:02
Muslims will soon welcome a new year in the Islamic lunar calendar, known as the Hijri calendar.
The Hijri New Year, beginning on the first day of the month of Muharram, signals a chance for spiritual reflection and religious resolutions, set in the month following the annual Hajj in Mecca, Saudi Arabia.
Here's what to know about the holiday and how Muslims observe it:
The Hijri New Year will begin around Thursday
This Hijri New Year is expected to fall on or around June 26, ushering in the year 1447 A.H. (which stands for "anno hegirae" or "the year of the Hijrah" in Latin).
The exact date can vary depending on when regional Islamic authorities see the crescent moon.
Because the Hijri calendar is lunar, the dates of Islamic months and holidays — such as Ramadan and Eid al-Fitr — change annually. The new year corresponds with the first sighting of the crescent moon during Muharram, the first of 12 months in the Hijri calendar.
The calendar began in year 622
The Hijri calendar begins counting from 622 C.E., the year the Prophet Muhammad emigrated from Mecca to Medina, fleeing persecution.
This journey, known as the Hijrah or migration in Arabic, led to the religious, social and political consolidation of the then-nascent Muslim community.
The day is more solemn than festive
Muharram is one of four sacred months during which Islam forbids warfare, a condition that encourages increased prayer, charity and reflection throughout the month. More than 20 countries, including the United Arab Emirates, Morocco and Syria, have designated the Hijri New Year a national holiday.
While the passage of the Islamic New Year is generally more solemn and introspective than festive, Muslims may observe the holiday differently, according to their school of thought.
For Shiite Muslims especially, the first 10 days of Muharram mark a significant period of mourning: On the 10th of Muharram in 680 C.E., the Prophet Muhammad's grandson Hussein was killed in battle.
Ten days into the new year on Ashoura, waves of Shiite mourners walk the streets dressed in black, beating their chests or self-flagellating in public grief.
Sunni Muslims commemorate Ashoura through voluntary fasting, as the day for them marks Moses' parting of the Red Sea.
The wars in Iran and Gaza will impact observations of the new year
Mass demonstrations of mourning on Ashoura are known to unfold in Tehran and other cities in the Shiite-majority Iran.
But more than a week into a campaign of strikes by Israel, the streets of Tehran have been largely deserted, businesses are closed, and with no bomb shelters open, many shelter on the floor of metro stations. Thousands have fled the city.
Israel launched a major attack on Iran on June 13, striking the heart of Iran's nuclear and military structure in Tehran and triggering a war between the two longtime foes.
Ashoura demonstrations in Pakistan, Lebanon and Iraq have also been a site of tributes to Palestinians.
This Hijri New Year is the second to pass since the Israel-Hamas war began in October 2023. Israel's military offensive in Gaza has since killed more than 55,000 Palestinians in the predominantly Muslim area, according to the Gaza Health Ministry. It does not distinguish between civilians and combatants but has said most of the dead are women and children.
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Beauty industry loves argan oil but demand and drought are straining Morocco's trees
Beauty industry loves argan oil but demand and drought are straining Morocco's trees

Nahar Net

time06-08-2025

  • Nahar Net

Beauty industry loves argan oil but demand and drought are straining Morocco's trees

by Naharnet Newsdesk 29 July 2025, 16:02 Argan oil runs through your fingers like liquid gold — hydrating, luscious, and restorative. Prized worldwide as a miracle cosmetic, it's more than that in Morocco. It's a lifeline for rural women and a byproduct of a forest slowly buckling under the weight of growing demand. To make it, women crouch over stone mills and grind down kernels. One kilogram — roughly two days of work — earns them around $3, enough for a modest foothold in an economy where opportunities are scarce. It also links them to generations past. "We were born and raised here. These traditions come from nature, what our parents and grandparents have taught us and what we've inherited," cooperative worker Fatma Mnir said. Long a staple in local markets, argan oil today is in luxury hair and skin care products lining drugstore aisles worldwide. But its runaway popularity is threatening argan forests, with overharvesting piled on top of drought straining trees once seen as resilient in the harshest of conditions. Hafida El Hantati, owner of one of the cooperatives that harvests the fruit and presses it for oil, said the stakes go beyond the trees, threatening cherished traditions. "We must take care of this tree and protect it because if we lose it, we will lose everything that defines us and what we have now," she said at the Ajddigue cooperative outside the coastal town of Essaouira. A forest out of time For centuries, argan trees have supported life in the arid hills between the Atlantic Ocean and the Atlas Mountains, feeding people and animals, holding soil in place and helping keep the desert from spreading. The spiny trees can survive in areas with less than an inch of annual rain and heat up to 50 degrees Celsius (122 Fahrenheit). They endure drought with roots that stretch as far as 115 feet (35 meters) underground. Goats climb trees, chomp their fruit, and eventually disperse seeds as part of the forest's regeneration cycle. Moroccans stir the oil into nut butters and drizzle it over tagines. Rich in vitamin E, it's lathered onto dry hair and skin to plump, moisturize and stave off damage. Some use it to calm eczema or heal chicken pox. But the forest has thinned. Trees bear fewer fruit, their branches gnarled from thirst. In many places, cultivated land has replaced them as fields of citrus and tomatoes, many grown for export, have expanded. Communities once managed forests collectively, setting rules for grazing and harvesting. Now the system is fraying, with theft routinely reported. What's wrong with the forest But a forest that covered about 5,405 square miles (14,000 square kilometers) at the turn of the century has shrunk by 40%. Scientists warn that argan trees are not invincible. "Because argan trees acted as a green curtain protecting a large part of southern Morocco against the encroaching Sahara, their slow disappearance has become considered as an ecological disaster," said Zoubida Charrouf, a chemist who researches argan at Université Mohammed V in Rabat. Shifting climate is a part of the problem. Fruit and flowers sprout earlier each year as rising temperatures push the seasons out of sync. Goats that help spread seeds can be destructive, too, especially if they feed on seedlings before they mature. Overgrazing has become worse as herders and fruit collectors fleeing drier regions encroach on plots long allocated to specific families. The forests also face threats from camels bred and raised by the region's wealthy. Camels stretch their necks into trees and chomp entire branches, leaving lasting damage, Charrouf said. Liquid gold, dry pockets Today, women peel, crack and press argan for oil at hundreds of cooperatives. Much makes its way through middlemen to be sold in products by companies and subsidiaries of L'Oréal, Unilever, and Estée Lauder. But workers say they earn little while watching profits flow elsewhere. Cooperatives say much of the pressure stems from climbing prices. A 1-liter bottle sells for 600 Moroccan dirhams ($60), up from 25 dirhams ($2.50) three decades ago. Products infused with argan sell for even more abroad. Cosmetics companies call argan the most expensive vegetal oil on the market. The coronavirus pandemic upended global demand and prices and many cooperatives closed. Cooperative leaders say new competitors have flooded the market just as drought has diminished how much oil can be squeezed from each fruit. Cooperatives were set up to provide women a base pay and share profits each month. But Union of Women's Argan Cooperatives President Jamila Id Bourrous said few make more than Morocco's minimum monthly wage. "The people who sell the final product are the ones making the money," she said. Some businesses say large multinational companies use their size to set prices and shut others out. Khadija Saye, a co-owner of Ageourde Cooperative, said there were real fears about monopoly. "Don't compete with the poor for the one thing they live from," she said. "When you take their model and do it better because you have money, it's not competition, it's displacement." One company, Olvea, controls 70% of the export market, according to data from local cooperatives. Cooperatives say few competitors can match its capacity to fill big orders for global brands. Representatives for the company did not respond to requests for comment. Mounting challenges, limited solutions On a hill overlooking the Atlantic, a government water truck weaves between rows of trees, pausing to hose saplings that have just started to sprout. The trees are a project that Morocco began in 2018, planting 39 square miles (100 square kilometers) on private lands abutting the forests. To conserve water and improve soil fertility, argan trees alternate rows with capers, a technique known as intercropping. The idea is to expand forest cover and show that argan, if properly managed, can be a viable source of income. Officials hope it will ease pressure on the overharvested commons and convince others to reinvest in the land. The trees were expected to begin producing this year but haven't during a drought. Another issue is the supply chain. "Between the woman in the village and the final buyer, there are four intermediaries. Each takes a cut. The cooperatives can't afford to store, so they sell cheap to someone who pays upfront," Id Bourrous, the union president, said. The government has attempted to build storage centers to help producers hold onto their goods longer and negotiate better deals. So far, cooperatives say it hasn't worked, but a new version is expected in 2026 with fewer barriers to access. Despite problems, there's money to be made. During harvest season, women walk into the forest with sacks, scanning the ground for fallen fruit. To El Hantati, the forest, once thick and humming with life, feels quieter now. Only the winds and creaking trees are audible as goats climb branches in search of remaining fruits and leaves. "When I was young, we'd head into the forest at dawn with our food and spend the whole day gathering. The trees were green all year long," she said. She paused, worried about the future as younger generations pursue education and opportunities in larger cities. "I'm the last generation that lived our traditions — weddings, births, even the way we made oil. It's all fading."

Prince Harry retraces Diana's footsteps by walking through land mine field in Angola for charity
Prince Harry retraces Diana's footsteps by walking through land mine field in Angola for charity

Nahar Net

time17-07-2025

  • Nahar Net

Prince Harry retraces Diana's footsteps by walking through land mine field in Angola for charity

by Naharnet Newsdesk 17 July 2025, 13:44 Prince Harry followed in his late mother's footsteps on Wednesday by wearing a flak jacket and walking down a path in an active land mine field in Angola to raise awareness for a charity's work clearing explosives from old warzones. The Duke of Sussex is in the southern African country with the Halo Trust organization, the same group Princess Diana worked with when she went to Angola in January 1997, seven months before she was killed in a car crash in Paris. Diana's advocacy and the images of her walking through a minefield helped mobilize support for a land mine ban treaty that was ratified later that year. Harry walked through a land mine field near a village in Cuito Cuanavale in southern Angola, according to Halo Trust. It's not the first time he has retraced his mother's steps after traveling to Angola for a similar awareness campaign in 2019. The land mines across Angola were left behind from its 27-year civil war from 1975 to 2002. The Halo Trust says at least 60,000 people have been killed or injured by land mines since 2008. It says it has located and destroyed over 120,000 land mines and 100,000 other explosive devices in Angola since it started work in the country in 1994, but 1,000 minefields still need to be cleared.

Palestine Across Millennia: A Book That Tells a Different Story
Palestine Across Millennia: A Book That Tells a Different Story

Annahar

time16-07-2025

  • Annahar

Palestine Across Millennia: A Book That Tells a Different Story

When discussing Palestine, individuals frequently bring up politics, conflict, or loss. However, Palestinian historian Nur Masalha's book 'Palestine Across Millennia: A History of Literacy, Learning and Educational Revolutions' presents a different narrative, one that is rich in literature, education, and culture. Over 4,000 years of history are covered in this book, which demonstrates how Palestine has always been a center of education, thought, and literature. It takes the reader on a lengthy historical trip, demonstrating that Palestinians have always had knowledge and a vibrant culture. Masalha's work aims to disprove the widespread but untrue notion that Palestinians lacked a true culture and educational system before the modern age. Rather, he depicts a vibrant history in which individuals from all religions and eras learned, taught, translated, and produced knowledge. Early writing systems, such as Sumerian and Canaanite, were in use when the book began. People in Palestine were reading, writing, and teaching even thousands of years ago. During the Byzantine era, monasteries and cathedrals developed into important information centers. The Mar Saba monastery in Bethlehem is one example; it gained recognition for translating books into Arabic, Syriac, Greek, and Latin. This demonstrates how receptive and interconnected Palestine was to many languages and civilizations. Masalha also discusses schooling during the Islamic and Crusader eras. Schools continued to exist even during wartime. Madrasas at Jerusalem and Hebron taught Arabic religion and law during the Ayyubid and Mamluk eras. They demonstrated the plurality of the era by permitting students from many Islamic schools of thought to study together. Palestine later joined the Nahda, an Arab cultural resurgence, during the Ottoman Empire. More people learnt to read, newspapers were published, and printing presses were brought in. While preserving Palestinian identity, reformers like Khalil Sakakini contributed to the reform of education. However, education was not limited to large cities at the time. Masalha describes courses offered in mosques, churches, and houses, as well as home libraries and little village schools called Kuttab. Particularly under the British Mandate, when there were few recognized schools, these neighborhood initiatives assisted in preserving Palestinian culture. The book's most powerful lesson is that education is a form of resistance in and of itself. Palestinians continued to read, educate, and write despite measures by governments or outside forces to eliminate their culture. Masalha concludes the book by demonstrating the significance of libraries, archives, court papers, and family records in narrating Palestine's true history. Their resources demonstrate Palestine's rich and distinguished cultural heritage. This book is unique because it challenges the perception of Palestine held by a lot of people. It is a land where ideas have existed for thousands of years, not only a place of sorrow. It demonstrates that Palestinians have always been active information and learning producers in addition to their current struggles. This book is enlightening, especially for younger readers. This aspect of Palestinian history was not taught to many of us. It serves as a reminder that culture and memory are instruments of survival and dignity, not merely ruins of the past. Masalha's writing is heartfelt as well as full of proof. He writes for anyone who wants to have a deeper understanding of Palestine, not only historians. He serves as a reminder that every teacher, library, and journal in Palestine contributes to a much larger narrative. This book was a unique experience for me to read. I was intrigued, motivated, and proud of it. I first learned about it thanks to a friend from university who gave it to me as a gift. Thus, I would want to express my gratitude to Charbel Charbachi, whose thoughtful gift enabled me to embark on this beautiful and impactful journey through Palestinian history.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store