17th Rabi al-Awwal (1): Congratulations on the blessed birth anniversary of Prophet Muhammad (peace be upon him and his family). May Allah accept our prayers, increase us in guidance through his noble example, and shower blessings upon his noble parents — Abdullah ibn Abd al-Muttalib (a) and Amina bint Wahb (a)— his revered grandfather Abd al-Muttalib (a), and his noble grandmothers Fatimah bint Amr (r) (paternal) and Barrah bint Abd al-Uzza (r) (maternal). May their memory remain honored in the light of his blessed birth.
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1. Regarding the date of the Prophet’s (peace be upon him) birth, there are two main views and a few secondary ones. We will review each, along with the evidence found in the sources and the scholars who held these views:
A — 12th of Rabi‘ al-Awwal
This view is famous among Sunnis, and perhaps the earliest explicit statement is from Ibn Ishaq, whose opinions on many aspects of the Prophet’s biography became authoritative. Ibn Ishaq wrote:
“The Messenger of God (peace be upon him and his family) was born on a Monday, twelve nights having passed of the month of Rabi‘ al-Awwal, in the Year of the Elephant.”
Among the Shi‘a, al-Kulayni (d. 329/941) held this view. Other reports supporting this also appear in some Shi‘i works. In al-Ithbāt al-Wasiyya (attributed to al-Mas‘udi), the Prophet’s birth is given first as 2nd of Rabi‘ al-Awwal, but then corrected to Friday, the 12th of Rabi‘ al-Awwal, which the author deems more accurate. In Zīj Mufrad by Abu Ja‘far Muhammad ibn Ayyub al-Tabari al-Shi‘i (fl. late 5th century AH), the Prophet’s birth is also placed on the 12th of Rabi‘ al-Awwal.
Thus, al-Majlisi’s statement that the belief in the 12th originated only with al-Kulayni is not accurate, since other Shi‘i sources also preserve reports supporting it.
For example, Abān b. ‘Uthmān al-Ahmar (d. c. 170 AH) transmits a report about the Prophet’s birth that explicitly states it occurred on the 12th of Rabi‘ al-Awwal, Monday. Likewise, Bihār al-Anwār cites Mawālīd al-A’immah (sometimes attributed to Jahzami) which mentions both the 17th and the 12th of Rabi‘ al-Awwal as possible dates. This shows that already in the 2nd–3rd centuries AH, reports for the 12th were circulating among Shi‘a.
Ibn Tāwūs also records that in Kitāb al-Ta‘rīf li’l-Mawlid al-Sharīf, several opinions are given, including that the 12th of Rabi‘ al-Awwal was the Prophet’s birthdate, and that fasting on that day was recommended “as an act of precaution.” He further notes that in Persian Shi‘i communities, it was considered recommended to pray two rak‘ahs on the 12th, with Sūrat al-Kāfirūn in the first rak‘ah and Sūrat al-Tawhīd in the second. This indicates that some Shi‘a communities, especially in Iran, followed the 12th as the date of the Prophet’s birth.
B — 17th of Rabi‘ al-Awwal
This view became widespread among Shi‘a, with the earliest explicit endorsement preserved in the works of al-Shaykh al-Mufīd (d. 413/1022), particularly in Masār al-Shī‘a. He wrote:
“On the 17th of Rabi‘ al-Awwal, at dawn on a Friday in the Year of the Elephant, was the birth of our master, the Messenger of God (peace be upon him and his family). It is a noble, blessed day. From ancient times, the righteous among the family of Muhammad (peace be upon them) have honored this day, recognized its sanctity, and fasted voluntarily upon it. It is reported from the Imams of guidance that whoever fasts on the 17th of Rabi‘ al-Awwal will have the reward of fasting a whole year. Charity, visiting sacred shrines, and acts of devotion are also recommended on this day.”
Ibn Tāwūs transmits this same wording from al-Mufīd’s works. Other Shi‘i scholars, such as al-Karajkī in Kanz al-Fawā’id and al-Shaykh al-Ṭūsī (d. 460/1067) in Miṣbāḥ al-Mutahajjid and other works, also affirm the 17th as the birthdate, repeating the same report and emphasizing the great merit of fasting that day.
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