Sunday, 27 February 2011

Why 12th Rabi Ul Awwal ?




Why 12th Rabi Ul Awwal
?



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Imam Ibn Ishaaq (RA)

Muhammad ibn Ishaq ibn Yasar al-Muttalibi
(80-150/152AH)


Imam Ibn Hishaam (RA)

Abu Muhammad 'Abd al-Malik bin Hisham 
(d.213 AH)

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The prominent prophetic biographer, ‘Allama Ibn Hisham writes in his al-Sirat al-Nabawiyya quoting from the first prophetic biographer of the Islamic world,
Imam Muhammad ibn Ishaq;
“The noble Messenger (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal during the year of the elephant.”
[‘Allama Ibn Hisham, Sirat Ibn Hisham, volume 1, page 171.]

Ibn Hisham writes in his al-Sirat al-Nabawiyya
quoting from the first prophetic biographer of the Islamic world, Imam Muhammad ibn Ishaq;

“The noble Messenger (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al-Awwal during the year of the elephant.”

[Allama Ibn Hisham, Sirat Ibn Hisham, volume 1, page 171.]
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"THE FAMOUS VIEWPOINT"
is that you were born on " Monday, 12th Rabi Ul Awwal"
Ibn Ishaaq and others have taken this stance
[Imam al-Qastallani in Al-Muwahib al-Ladunniya (1/85)]
Mustadrak al Hakim
حدثنا أبو الحسن محمد بن أحمد بن شبويه الرئيس بمرو حدثنا جعفر بن محمد النيسابوري حدثنا علي بن مهران حدثنا سلمة بن الفضل عن محمد بن إسحاق قال ولد رسول الله صلى الله عليه وسلم لاثنتي عشر ليلة مضت من شهر ربيع الأول
Translation: Ibn Ishaaq said: The Prophet (Peace be upon him) was born in the night of 12th Rabi ul Awwal
Seerat Ibn Hishaam: It states: Abu Muhammad Abdul Mulk bin Hishaam narrates from Ziyad bin Abdullah al-Bakai, he narrates from Muhammad bin Ishaq al-Matlabi who said: The Prophet (Peace be upon him) was born on Monday, 12th Rabi ul-Awwal in Aaam al-feel.
[Seerat Ibn Hishaam (Published, Beirut, Lebanon) Page # 83]
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The earliest Siras or Prophetic biographies are the lost folios of Aban (d. 105), the son of `Uthman ibn `Affan (d. 35), from whom Muhammad ibn Ishaq ibn Yasar al-Muttalibi (80-150/152) narrated;
the accomplished works of `Urwa (d. c.92-95) (ra) the son of al-Zubayr ibn al-`Awwam and grandson of Asma' and `A'isha the learned daughters of Abu Bakr the Truthful (radi-Allahu `anhu) which he ordered burnt, after a lifetime of teaching from them, during the sack of Madina by the armies of Syro-Palestine under Yazid ibn Mu`awiya in 63;

the most reliable Muhammad ibn Shihab al-Zuhri's (d. 120) Sira, from which Ibn Ishaq borrowed much;


`Asim ibn `Umar ibn Qatada ibn al-Nu`man al-Ansari's (d. 120 or 129) Maghazi and Manaqib al-Sahaba, another principal thiqa source for Ibn Ishaq and al-Waqidi;


Abd Allah ibn Abi Bakribn Muhammad ibn `Amr ibn Hazm al-Ansari's (d. 135) tome, another main source for Ibn Ishaq, al-Waqidi, Ibn Sa`d, and al-Tabari; the most reliable, partly preserved Sira of the Madinan Musa ibn `Uqba al-Asadi (d. 141), praised by Imam Malik and used by Ibn Sa`d and
al-Tabari; Muhammad ibn Ishaq's Sira, praised by Imam al-Shafi`i, the oldest extant; Ibn `A'idh al-Azdi's (d. 191) Maghazi; and Sayf ibn `Umar al-Tamimi's (d. 200) al-Ridda wal-Futuh and al-Jamal as per Ibn Hajar in Tahdhib al-Tahdhib.

A junior contemporary of Ibn Ishaq, the erudite Muhammad ibn `Umar ibnWaqid al-Aslami al-Waqidi (d. 207) compiled the Maghazi and Futuh al-Sham among others. He is the principal source of Imam al-Tabari (d. 310) in the latter's Tarikh and his student and scribe Muhammad ibn Sa`d (d. 230) relied heavily on him in his Tabaqat.

(Taken from: The Story of Hadith)
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Imam al Hafidh Ibn Kathir (rah)

ورواه ابن أبى شيبة في مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله
صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول

Translation: Ibn Abi Shaybah (rah) in his Musannaf narrates from Affan>>Sa’id>>Jabir and Ibn Abbas (ridhwan Allahu ajmain) who said: Rasul Ullah (salallaho alaihi wasalam) was "born in the year of elephant on Monday, the 12th Rabi Ul Awwal" [Ibn Kathir in Seerat un Nabi, Volume 1, Page No. 199]

وهذا هو المشهور عند الجمهور
والله أعلم .

This is what is famous amongst Majority and Allah knows the best [ibid]

Ibn Kathir – who was exemplary in the sciences of tafsir, hadith and history – in his al-Sira al-Nabawiyya redresses research on this topic when he states;
“The noble Prophet (peace and blessings of Allah be upon him) was born on the day of Monday. Imam Muslim in his Sahih relates the hadith of Ghaylan ibn Jarir from Abu Qatada that a Companion asked, “O Messenger of Allah! What do you say concerning fasting on the day of Monday?” The noble Prophet (peace and blessings of Allah be upon him) replied, “That is the day when I was born and that is the day on which revelation was revealed upon me.””

Following this, ‘Allama Ibn Kathir writes that it has been narrated from Ibn Abbas that he used to say,

“Allah’s Messenger (peace and blessings of Allah be upon him) was born on a Monday, annunciation of prophethood was on a Monday, migration from Makka was on a Monday, arrival at Madina was on a Monday, the day he left this temporary world was a Monday and the day he lifted the black stone and placed it in the wall of the ka‘ba was also a Monday.”

Then he continued that whomsoever have said that the date of birth was Friday, the seventeenth of Rabi‘al-Awwal, are completely incorrect and far from the truth.[al-Sira al-Nabawiyya]

Ibn Ishaq and Ibn Abi Shayba in his Musannaf, have both narrated this date;“Ibn Abi Shayba in his Musannaf relates from ‘Affan, who relates from Sa‘id ibn Mina’, who relates from Jabir and Ibn Abbas that they said, “Allah’s Messenger (peace and blessings of Allah be upon him) was born during the year of the elephant, Monday, the twelfth of Rabi‘ al-Awwal. On this day, he announced prophethood, and on this day he ascended to the heavens, and on this day he migrated, and on this day he passed away.” And this is the view of the vast majority.” [Allama Ibn Kathir, Sirat Ibn Kathir, volume 1, page 199.]

Imam Ibn Jarir Tabari
who was a matchless commentator of the Qur’an and a mature and careful historian – concerning this topic writes;
“The noble Messenger (peace andblessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal during the year of the elephant.”
[Imam Ibn Jarir Tabari, Tarikh Tabari, volume 2, page 125.]

Imâm Ibn Jarîr Tabarî, who was an unparalleled mufassir (exegesis) of the Qur'an, a grammarian and a prolific writer, wrote in relation to this:

"The birth of the Holy Messenger of Allah (sallallâhu ta`âlâ `alayhi wa âlihî wa sallam) occurred on Monday (Yawmul-Ithnayn), the twelfth night of the month of Rabî`ul-Awwal, in the 'Year of the Elephant' (`Âmul-Fîl)."
[See See Sûrah Fîl (105) for the details on this event] (Târîkh Tabarî, 2:120)


‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi – who is from amongst the experts in the science of politics and whose book, al-Ahkam al- Sultaniyya, is even today a great reference for students of politics – writes in his book A‘lam al-Nubuwwa;

“After fifty days of the elephant incident and after the passing away of his father, the noble Prophet (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal.” [‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al-Mawardi, A‘lam al-Nubuwwa, page 192.]


Ibn Rajab al-Hanbali said: "The vast majority hold that he [the Prophet (PBUH) ] was born on the Second Day of the Week (al-Ithnayn = "Monday") 12 Rabi` al-Awwal... in the Year of the Elephant." [Lata'if al-Ma`arif ,page 185]
Allama Ibn Khaldun – who is acknowledged as Imam in the science and philosophy of history and historicity and, moreover, is considered the initiator of the philosophy of history – writes;

“The Messenger of Allah (peace and blessings of Allah be upon him) was born, during the year of the elephant, on the twelfth of Rabi‘ al-Awwal. It was the fortieth year of Anushirvan’s rule.”
[Allama Ibn Khaldun, Tarikh Ibn Khaldun, volume 2, page 710.]


Imam al-Bayhaqi (rah)
who in his book Dalail al-Nabuwah also mentioned 12th Rabi ul Awwal to be the only birth date of Prophet(S) too and he relied on same Ibn Ishaaq [Dalail (1/156)]
سألتُ يحيـى بن مَعِين عن مـحمد بن إسحاق، فقال: كان ثقة، وكانَ حسَن الـحدِيث

Translation: Yahya bin Ma'een (rah) was asked about Muhammad bin Ishaaq (rah), he replied:
He is "THIQA AND FAIR IN HADITH" [Tahdhib ut Tahdhib of Hafidh al-Mizzi]
These are the illustrious scholars, of the disciplines of the Qur’an and Sunna and the science of history, who have written Monday the twelfth of Rabi‘ al- Awwal to be the day of the mawlid of the Chosen One (peace and blessings of Allah be upon him), and they have not at all mentioned any other opinion or view. This is an indication that according to these scholars this particular opinion is correct and most authentic.
The prophetic biographer of the present era, Muhammad al-Sadiq ‘Arjun – who has been the dean of the faculty of theology at Al-Azhar University, Egypt – writes in his book Muhammad Rasulullah;

“From numerous sources it has been established that the noble Prophet (peace and blessings of Allah be upon him) was born on Monday, the twelfth Rabi‘ al-Awwal, in the year of the elephant and during the rule of Chosroes Anushirvan. And those scholars who compare historical calendars, they have stated that this is equivalent to the twentieth of August, 570 CE.”
[Muhammad al-Sadiq ‘Arjun, Muhammad Rasulullah, volume 1,page 102.]

The following is a part of a long article by Justice Hadrat Pîr Muhammad Karam Shâh al-Azharî [d. April 1998] (rahmatullâhi `alayh), translated from:

al-`Ulamâ' Magazine (Minhaj-ul-Qur'an Publishers, July, 1998), pp. 27-30:


There is no difference of opinion about the day of the Holy Prophet's (sallallâhu `alayhi wa sallam) birth (yawmul-mîlâd)being Monday. There also seems to be an agreement among the traditional scholars of this Ummah that the month of this blessed occasion was Rabî`ul-Awwal. The researchers have not given any consideration to the reports about it occurring in the months of Muharram and Ramadân. The question which remains is, what date of Rabî`ul-Awwal did the conveyer of truth and guidance appear on the earth? There are various sayings of the scholars on this but with the help of the writings of the Muhaqqiqîn (researcher scholars) it is easy to give the correct position.


‘Allama Ibn Jawzi summarises his research in the following manner; “The birth of the noble Prophet (peace and blessings of Allah be upon him) occurred on Monday, the tenth of Rabi‘ al-Awwal, during the year of the elephant. It has also been said that it was the second of Rabi‘ al-Awwal and Imam Ibn Ishaq states that the birth of Allah’s Messenger (peace and blessings of Allah be upon him) took place on the day of Monday, the twelfth of Rabi‘ al- Awwal, during the year of the elephant.” [‘Allama Ibn Jawzi, al-Wafa, page 90.]

Imam al-Hafiz Abu’l-Fath Muhammad ibn Muhammad ibn ‘Abdullah ibn Muhammad ibn
Yahya ibn Sayyid al-Nas al-Shafi‘i al-Andalusi in his prophetic biography ‘Uyun al-Athar writes;

“Our leader and our Prophet, Muhammad, Allah’s Messenger (peace and blessings of Allah be upon him), was born on Monday, the twelfth of Rabi‘ al-Awwal, during the year of the elephant. Some have also said that his birth occurred fifty days after the incident of the elephant.”

[Imam Abu’l-Fath Muhammad ibn Muhammad ibn ‘Abdullah ibn Muhammad ibn Yahya ibn Sayyid al-Nas al-Shafi‘i al-Andalusi, ‘Uyun al-Athar, volume 1, page 26.]

Following this passage, he continues and relates the opinions which state the second and eighth of Rabi‘ al-Awwal.

‘Allama Ibn Kathir – who was exemplary in the sciences of tafsir, hadith and history – in his al-Sira al-Nabawiyya redresses research on this topic when he states;
“The noble Prophet (peace and blessings of Allah be upon him) was born on the day of Monday. Imam Muslim in his Sahih relates the hadith of Ghaylan ibn Jarir from Abu Qatada that a Companion asked, “O Messenger of Allah! What do you say concerning fasting on the day of Monday?” The noble Prophet (peace and blessings of Allah be upon him) replied, “That is the day when I was born and that is the day on which revelation was revealed upon me.””

Following this, ‘Allama Ibn Kathir writes that it has been narrated from Ibn Abbas that he used to say,

“Allah’s Messenger (peace and blessings of Allah be upon him) was born on a Monday, annunciation of prophethood was on a Monday, migration from Makka was on a Monday, arrival at Madina was on a Monday, the day he left this temporary world was a Monday and the day he lifted the black stone and placed it in the wall of the ka‘ba was also a Monday.”

Then he continued that whomsoever have said that the date of birth was Friday, the seventeenth of Rabi‘ al-Awwal, are completely incorrect and far from the truth.

The opinion of the majority is that it was the month of Rabi‘ al-Awwal. Some have said that it was the second of this month; some have said it was the eighth and some have said it was the tenth.
The opinion of the eighth has been related from Ibn Hazm and al-Hafiz al-Kabir Muhammad ibn Musa al-Khawarizmi has corrected this. Some have determined it to be the twelfth of this month. Ibn Ishaq and Ibn Abi Shayba in his Musannaf have both narrated this date;
“Ibn Abi Shayba in his Musannaf relates from ‘Affan, who relates from Sa‘id ibn Mina’, who relates from Jabir and Ibn Abbas that they said,
“Allah’s Messenger (peace and blessings of Allah be upon him) was born during the year of the elephant, Monday, the twelfth of Rabi‘ al Awwal. On this day, he announced prophethood, and on this day he ascended to the heavens, and on this day he migrated, and on this day he passed away.” And this is the view of the vast majority.” [Allama Ibn Kathir, Sirat Ibn Kathir, volume 1, page 199.]

The first narrator of this tradition is Abu Bakr ibn Abi Shayba.

Concerning him, Abu Zar‘a Razi (d. 264 AH) has stated that he has not seen any greater hafiz of hadith than Abu Bakr ibn Shayba. The muhaddith Ibn Habban states that Abu Bakr was a great hafiz of hadith.
The second narrator is ‘Affan about whom the opinion of the muhaddithun is that he was an esteemed and reliable (thiqa) Imam and enjoyed the qualities of retentiveness (dabt) and firmness (itqan).
The third narrator is Sa‘id ibn Mina’ who is also counted amongst the reliable narrators (thiqa). This narration, with a sound chain of transmission (sahih al-isnad), has been narrated by two distinguished Companions; Jabir ibn ‘Abdullah and ‘Abdullah ibn ‘Abbas (Allah be pleased with them both).
In the presence of this elevated narration (marfu’riwaya), for an historian or an expert of astronomy to reject the date of birth as being the twelfth of Rabi‘ al-Awwal is not at all worthy of acceptance.
Mawlana Sayyid ‘Abd al-Quddus Hashimi, alongside being a religious scholar, is also greatly skilled in the science of almanac and calendar. He has written a book on this discipline titled Taqwim Tarikhi. According to him also, the correct date of birth is the twelfth of Rabi‘ al-Awwal.
These prolific scholars of the Qur'ân and Sunnah who specialised in history, mentioned the date of his (sallallâhu `alayhi wa sallam) birth being the twelfth of Rabî`ul-Awwal but made no mention of any other date. This shows that they considered this date to be correct and reliable.


1. Imam Ibn-e-Ishaq (b.80/85-d.150/152 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on 12th Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Jozi in Al-Wafa, Page 87)
2. Allama Ibn-e-Hisham (d. 213 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12th Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Hasham in As-Sirat-un-Nabawiya, Vol. 1, Page 158)

These 2 are the oldest Seerah/Tarikh specialists and the opinion held by Salaf will supersede the opinions held by latter people.

3. Imam Ibn-e-Jareer at-Tabari (224-310 AH): Messenger of Allah (
صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Tarikh-ul-Umam-wal-Muluk, Vol. 2, Page 125)

4. Allama Abu-ul-Hasan Ali Bin Muhammad Al-Mawardi (370-480 H): Messenger of Allah (
صلى الله عليه وآله وسلم) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi-ul-Awal. (Ailam-un-Nabuwa, Page 192)

5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H): Our leader and our Prophet Muhammad (
صلى الله عليه وآله وسلم), the Messenger of Allah, was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Aayun-al-Asr, Vol.1, Page 33)

6. Muhammad As-Sadiq Ibrahim Arjoon: From various turaq (chains) it has been established as true that the Prophet (
صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel in the reign of Kasara Noshairwan. (Muhammad Rasool Ullah, Vol. 1, Page 102)

7. Sheikh Abdul-Haq Muhadath Dehlvi (950-1052 H): Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that An-Hazrat (i.e. the prophet
صلى الله عليه وآله وسلم) was born in Aam-ul-Feel … It is well known that the month was of Rabi-ul-Awal and its date was 12. Various scholars have shown their agreement with this (date). (Madarij-un-Nabuwa, Vol. 2, Page 14)


8.
Even Wahabi authority bigger than Mubarakpuri sahab i.e. Nawab Muhammad Sadiq Hasan Khan Bohapalvi said: The birth (of the Prophet صلى الله عليه وآله وسلم) happened in Mecca at the time of Fajr on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. Majority of scholars holds this opinion. Ibn-e-Jozi has narrated a consensus (of scholars) on it. (Ash-Shumama-tul-Anbariya Fi Mowlid Khair-al-Bariya, Page 7)



Allaama Muhammad Siddiq Hassan Khan Bhopaali
“What evil is there if someone who cannot perform the Dhikr of the Prophet Upon him be Allah’s blessing and Salutation each day vows that for one day each week or month he will sit and perform the Dhikr and read the Seerah? And then he also does not leave the days of Rabi ul Awwal empty and reads the narrations which are proven to be sahih”
(As Shamaama tu’l Ghabriya min Khair il Mawlid alBariyya 5)

Translation by Deobandis:
Tarikh at-Tabri :
“ Imam Ibn Jarir (Rahimuhullah) also mentioned "ONLY 12th RABI UL AWWAL"


[Volume No. 1, Page No. 606, Published by Dar ul Ishaat, Karachi, Pakistan]


Wahabi/Debandis

Famous scholar of the Ahl al-Hadith, Nawab Sayyid Muhammad Siddiq Hasan Khan, writes that the birth occurred in Makka at the time of dawn on the day of Monday and the twelfth of Rabi‘ al- Awwal during the year of the elephant. The majority of the scholars are also of this opinion and Ibn Jawzi is in agreement with this too. [Nawab Sayyid Muhammad Siddiq Hasan Khan, al-Shamama al- ‘Anbariyya Mawlid Khayr al-Bariyya, page 7.]

The grand mufti of the scholars of Deoband, Mawlana Mufti Muhammad Shafi in Sirat Khatam al- Anbiya’ writes; “In short, the year in which the attack of the people of the elephant took place, in its month of Rabi‘ al-Awwal and on its twelfth day; the real source of revolution, the pride of the children of Adam, the secret behind the protection of the arc of Nuh (Noah), the prayer of Ibrahim (Abraham), the manifestation of the prophecies of Musa (Moses) and Isa (Jesus), i.e. our renowned leader, Muhammad, Allah’s Messenger (peace and blessings of Allah be upon him), was born and increasingly graced the world.” [ Mawlana Mufti Muhammad Shafi‘, Sirat Khatam al-Anbiya’, page18.]


Some prophetic biographers in the Indian subcontinent, with reference to the astronomer Mahmud Pasha, have written that the twelfth of Rabi‘ al-Awwal was not on a Monday, but rather Monday fell on the ninth of Rabi‘ al-Awwal. Therefore, the correct date would be the ninth. However, the interesting thing is that these people do not even know with certainty the original homeland of Mahmud Pasha.

‘Allama Shibli Nu‘mani and Qadi Sulayman Mansurpuri have written that Mahmud Pasha was a citizen of Egypt. Mufti Muhammad Shafi‘ wrote that he was from Makka and Mawlana Hifz al-Rahman Siyuharwi referred to him as the famous astronomer and astrologer of Constantinople.
Despite much effort and endeavour, I have not been able to find any book or document of the astronomer Mahmud Pasha. However, I have managed to find out that the original thesis of Mahmud Pasha was written in the French language and was first of all translated into the Arabic language by Ahmad Zaki Effendi by the name of Nata’ij al-Afham.
This was subsequently translated into the Urdu language by Mawlwi Sayyid Muhyuddin Khan who was judge at the high court in Haidarabad and this was published by Nolikshur Press in 1898. However, today this translation cannot be found.

Even if the astronomer Mahmud Pasha, using the knowledge of astronomy, has done some research, nevertheless, it is not appropriate to entirely depend upon this research in order to belie the traditions narrated from the noble Companions, tabi‘un (second generation; followers of the Companions) and other predecessors. This is due to the fact that any results from astronomy and astrology, like other scientific disciplines, are neither absolute nor conclusive.

In this regard, it is worth considering that the usage of the Islamic calendar (hijri) began in the time of ‘Umar al-Faruq (Allah be pleased with him) and the first time it was used in the Islamic state was on Thursday, the twentieth of Jamad al-Ula, 17 AH, equivalent to the twelfth of July, 638 CE.

An historical record of the time after this can be found, however, any almanac record of the time before this is not available. Moreover, before the annunciation of prophethood, there was not any official calendar in force in the Arab land. The Arabs were accustomed to changing and altering the months as they pleased, and hence, sometimes they would make thirteen and fourteen months in one year. It is mentioned in Diya’ al-Qur’an that in a lunar year one extra intercalary month would be added to the existing twelve months. It is quite clear that before the annunciation of prophethood, such additions were made, however, we can never know in which specific year or years additions were made.
[Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al- Azhari (ra), Diya’ al-Qur’an, volume 1, page 202, note 60.]

Before Mahmud Pasha, some other astronomers had also attempted to determine the day of the birth
through their calculations. ‘Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi‘ al-Awwal was the Monday. It can be deduced from this that whosoever will use the knowledge of astronomy and mathematical calculations to determine the date, it will be different.

Therefore, we must accept the sayings of the ancient prophetic biographers, muhaddithun,
mufassirun, tabi‘un and the noble Companions (Allah be pleased with them all).

From the above discussion it is established that the Raison D’être of Creation, Muhammad, the Chosen One, Ahmad, the Selected One (peace and blessings of Allah be upon him), on the twelfth of Rabi‘ al- Awwal, during the year of the elephant, on the day of Monday, at the time of dawn, entered this world, of all that is or has been, and graced it with his presence.
After relating these views and opinions of the respected scholars, I will present to the readers the view and opinion of Egypt’s genius scholar who was outstanding in terms of knowledge and excellence, and piety and righteousness. In my view, this opinion is the decisive word and there is contentment and satisfaction in this for those searching for the truth.

Imam Muhammad Abu Zahra (Allah have mercy upon him) in his prophetic biography Khatam al-Nabiyyin elaborates on this issue in the following manner; “The great and vast majority of the scholars of narration (riwaya) are in agreement that the birth was during the year of the elephant, on the twelfth of Rabi‘ al-Awwal, which was equivalent to the month of August.”[ Imam Muhammad Abu Zahra, Khatam al-Nabiyyin, volume 1, page 115.]
Following this, he has also mentioned the other opinions on this issue, however, he commented on them with the following words; “In comparison to the view of the vast majority of scholars, these other narrations are not well-known and widespread (mashhur). Moreover, preference (tarjih) in the discipline of narration (riwaya) does not depend upon intellect (‘aql), rather upon transmission (naql).”

The shaykh al-hadith of the Indian subcontinent, Shaykh ‘Abd al-Haqq Muhaddith Dihlawi (Allah
have mercy upon him) in his renowned book Madarij al-Nubuwwa discusses the date of the mawlid and writes;
“Know with certainty that the vast majority of the people of prophetic biography and history are of the opinion that the birth of the noble Prophet (peace and blessings of Allah be upon him) occurred during the year of the elephant and forty or fifty five days after the incident of the elephant. This second opinion of fifty five days is the most correct and authentic. It is wellknown (mashhur) that it was the month of Rabi‘ al-Awwal and the date was the twelfth. The scholars are in agreement over this.” [Shaykh ‘Abd al-Haqq Muhaddith Dihlawi, Madarij al-Nubuwwa, volume 2, page 15.]

Al-Azhar university- prove from Attiya al-Saqr the most sympathetic scholar towards Wahabism in al-Azhar, even he proved 12th Rabi ul Awwal to be birth date of Prophet (Peace be upon him) and thus even Egypt holds a public holiday on 12th Rabi ul Awwal.
Imam al-Qastallani (rah)'s wording
He said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]


Imam Jalal ud-din Suyuti (rah) beautifully proved how celebration and rejoicing on Mawlid supersedes the concept of getting sad on death of Prophet (Peace be upon him).
Imam said, quote:
أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته

Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice on Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
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Quote Deobandi/Wahabi:

*Ahmad Raza Khan himself has taken the position that 9th Rabi Al-Awwal is the date of birth of Rasulullah (SAW)! You may find this opinion of his in his Fatawa Ridwiyyah in Volume 25."

*Imam Ahmed Ridha (rah) said: There is difference of opinion over this matter, there are seven sayings on this i.e. 2nd, 8th, 10th, 12th, 17th, 18th and 22nd. But the most "FAMOUS, MAJOR AND RELIED UPON OPINION" is that It was 12th Rabi ul Awwal. In Makkah Mukaramah people marched towards the birthplace of Prophet (Peace be upon him) on 12th as it has been mentioned in Al-Muawahib al Ladunniya and Madarij al Nabuwat. [Nutq-ul-Hilaal, Fatawa Ridhwiyyah, Volume # 26, Page No. 411]

*This is the name of original Risalah which Imam Ahmed Ridha (rah) wrote and It is mentioned in 26th volume of Fatawa Ridhwiyyah, Mas'ala # 217
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Sahih Bukhari


Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet shrouded?' She replied, 'In three Sahuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."


[Sahih Bukhari, Volume 2, Book 23, Number 469]



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Those who claim that Sarkar Sallallaho Alaihi Wasallam departed on 12th Rabiul Awwal and Ahle Sunnat Wal Jama’at use to celebrate his death (Ma’adh ALLAH Summa Ma’adh ALLAH) must read the following:

The holy Prophet (Sallallaahu ‘Alaihi wa Sallam) departed from this world on 1st or 2nd of Rabi-ul-Awwal.
Ref:
Tabqaat-Ibne Saad Vol. 2, Page 316
Al Bidaayah Wan Nihaayah Vol. 2, Page 340
Seeratun Nabee by Shiblee Nu’maani Page 171 Vol. 1
Rasool-Rahmat by Abul Kalam A’zaad, Page 254
Daa’irah Mu’aarif-lslamiyah by Dr. Muhammad Hameedul Laah and others Vol. 19, Page 76
Tafseer Mazhari by Allamah Qaazi Sana’ullaah Paani Pati, Vol. 2, Page 110.

Ashraf Ali Thanvi writes: “And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday”. (Margin of page 203 of “Nashr-Teeb”)


Mawlana Ashraf Ali Thanvi Sahab, yes I say again Mawlana Ashraf Ali Thanvi Sahab said in his famous book "Nashr ut-Tib" that demise date "COULD NEVER BE 12TH RABI UL AWWAL EVEN ACCORDING TO CALCULATIONS" Now either Deobandi/wahabi follow your legendary Thanvi sahab the so called Ashiq e Rasool in deobandi sect or follow Mubarakpuri's pseudo analysis.
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The seven dates Ala Hazrat mentions are taken from others like Imam Qastalani.
Wahabi/Deobandi not knowing the issue behind how 9th became a date in the category is sad. The date of 8th of Rabi' Al-Awwal found in traditions is actually taken as the 9th.
It doesn't matter what Ashraf Ali Thanwi or anyone else says: It is just a matter of FACT - the 9th of Rabi' Al-Awwal is when Monday happens to fall in the birth date of Rasulullah (SAW) as per atomic calculations of the lunar calendar. Sorry, a fact is a fact; whether it is from a wahhabi or from a barelwi.

Imam Ahmed Ridha (rah) did not just say "Mashoor" he also said It is held by Majority and "RELIED UPON" I can quote the next passage where he proves from classical scholars who even said that "12th has been "ACTED UPON "

But I don't think you need rocket science to figure out the "Acted upon" opinion. It has been acted upon in the Muslim world, whether you are in Misr, Bahrain, UAE, Jordan etc... even Pakistan you will see public holiday on 12th Rabi ul Awwal, none of the Arab countries hold a public holiday on 9th.

Now when this is established then I want you to see this hadith:
فما رأى المسلمون حسناً فهو عند الله حسن وما رأوا سيئاً فهو عند الله سيىء
Hadrat Abdullah ibn Masud (RA) said: Anything which is considered good by Muslims then it is also good in the sight of Allah and anything which Muslims consider bad is also bad in sight of Allah [Musnad Ahmed bin Hanbal, Volume 1, Page No. 370, Hadith No.3600, Hakim in his Mustadrak ala Sahihayn, Hadith No. 4465, al-Haythami in his Majma uz Zawaid where he declared all its narrators to be reliable Volume 1, Page No.428]


Milad-un-Nabi 
(SallAllaho Alaihi wa Aalihi wa Sallam)
 is celebrated throughout the Islamic World

Iran celebrates it on 17 Rabi’ al-Awwal, but this is because they coincide it with the birth date of Imam Jafar Sadiq (Radi ALLAHu Ta’ala Anho).

Here is a list of few countries who hold an official holiday on 12th of Rabi’ al-Awwal (the actual list is longer than this):


Islamic Countries:

  • Islamic Republic of Pakistan
  • Afghanistan
  • Uzbekistan
  • Jordan
  • United Arab Emirates (UAE)
  • Behrain
  • Bangladesh
  • Algeria
  • Al-Jazair
  • Sudan
  • Iraq
  • Kuwait
  • Morrocco
  • Yamen
  • Tunis
  • Syria
  • Oman
  • Lebanon
  • Libya
  • Egypt
  • Moritaniya
  • Palestine
  • Brunie
  • Indonesia
  • Malaysia
  • Nigeria
  • Somalia
  • Turkey (not a public holiday, but mosques are illuminated, special foods and treats are prepared, and you can participate, actively or passively, in the celebrations)

Non-Islamic Countries:
  • India
  • SriLanka
  • Tanzania
The most authentic date of Milad-un-Nabi (i.e. Prophet SallAllaho Alaihi wa Aalihi wa Sallam’s birth), as agreed upon by the classical and later scholars and historians, and as officially recognized by Islamic countries, is Monday 12 Rabi’ al-Awwal.
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Wahhabi/Deobandis what are you waiting for?

Maulana Abdur Rehman Ashrafi
watch video: Here and Here
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Also:
Qasim Nanautwi's great grandson at 
Eid Milad-un-Nabi
May 1st, 2005



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Nanautwi

1. Mawlana Mamluk al-'Ali Nanautwi [father of 4] 
2. Hujjat al-Islam Mawlana Muhammad Qasim Nanautwi (died 1297 AH/1879CE)

great-grandfather of 10 & 11]
3. Mawlana Muhammad Mazhar Nanautwi [brother of 5 & 6]
4. Mawlana Muhammad Ya'qub Nanautwi [son of 1]
5. Mawlana Muhammad Ahsan Nanautwi [brother of 3 & 6]
6. Mawlana Muhammad Munir Nanautwi [brother of 3 & 5]
7. Mawlana Muhammad Ahmad Nanautwi [son of 2, father of 8 & 9, grandfather of 10 & 11]
8. Qari Muhammad Tayyib Qasmi  [son of 7, brother of 9, grandson of 2, father of 10, uncle of 11]
9. Maulana Muhammad Tahir Qasmi  [son of 7, brother of 8, grandson of 2, father of 11, uncle of 10]
10. Maulana Muhammad Salim Qasmi (db) [son of 8, cousin of 11, grandson of 7, great grandson of 2]
11. Maulana Muhammad Asif Qasmi (db) [son of 9, cousin of 10, grandson of 7, great grandson of 2]

* source: Here

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WAHHABI GRAND SHEIKHS ADMIT
THE HOLY PROPHET صلى الله عليه وسلم WAS BORN ON 
12TH OF RABI’ AL-AWWAL


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...to be continued In šāʾ Allāh