Love for Our Prophet
Have you ever wondered and thought about how your mother took care of you when you were a little baby? How much pain she took in order to feed you and to clothe you? Whenever you were sick, she stayed up all night. Always concerned about your physical and emotional health, your studies, and even your clothes. She will continue to be concerned for you all her life. For all of these reasons we love her, we respect her, and we miss her when she is not around!
But do you know that there is someone who loved and cared for us more than our mother. Who could that be?
Our Prophet Muhammad .
He was concerned for us from the day he received the first revelation in the cave of Hira. He gathered all of his courage to stand up on mount Safa and called people to ‘La ilaha illalah,’ meaning ‘There is no God but Allah.’ He did this in order to save people from the fire and punishment of Hell.
He bared a lot of hardships while receiving the Quran for 23 years, only so that we could all recognize Allah (s.w.t).
So that we may know the difference between what is right and what is wrong.
So that we may know what deeds could lead us to Jannah.
So that we may know what sins to avoid to save us from hell fire.
He faced all kinds of bullying, humiliation, hatred, torture, and was even forced to leave his beloved city because of all this.
But for whom? For no one but us!
Can anyone else go through all of this for us? Can your parents, uncles, aunts, or even friends take this pain for you to save you from the Hellfire?
No one, right? That is why we owe him a great deal of respect and all our love above everyone else.
Prophet Muhammad said:”By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children.”
“Even Allah (s.w.t) says “If you want to love me then you have to love the Prophet and follow him.”
We must know our Prophet personally, his lineage, how he looked like, his likes and dislikes, His Sunnahs (way of life)!
What would you like to do for your Prophet to show your love for him?
Birth-Date of the Prophet
The Birth-Date of the Prophet and the History of the Mawlid
This article by Yasir Qadhi comprises of three parts. In part one, the various opinions regarding the birth-date of the beloved Prophet salla Allahu alayhi wa sallam are mentioned. In part two, the history of celebrating this day will be documented.
The Date of the Prophet’s Birth
There is no narration in the famous ‘Six Books’ of ḥadīth that specifies when the Prophet salla Allahu alayhi wa sallam was born. Rather, the only narration that exists specifies the day he was born, and not the date. Abū Qatāda narrates that a Bedouin came to the Prophet and asked him about fasting on Monday, to which the Prophet salla Allahu alayhi wa sallam replied, “That is the day I was born on, and the day that the revelation began” [Narrated by Muslim]. Therefore, the Prophet salla Allahu alayhi wa sallam was born on Monday. But Monday of which month, and which year? For that, we need to turn to other sources. Again, no standard source book of ḥadīth mentions any precise date. However, there is a tradition of disputed authenticity, in the Sunan of al-Bayhaqī [vol. 1, p. 79] states that Suwayd b. Ghafla narrated, “The Prophet salla Allahu alayhi wa sallam and I were born in the same year, the ‘Year of the Elephant.’” Certain other evidences also indicate that he was born this year. Hence, from the extended books of ḥadīth, two pieces of information can be gleaned: that he was born on a Monday (and this is confirmed), and that he was born in the ‘Year of the Elephant’ (and this is most likely correct).
When we turn to books of history, a number of dates regarding the birth of the Prophet salla Allahu alayhi wa sallamare found. Ibn Isḥāq (d. 150 AH), the earliest and most authoritative biographer of the Prophet , states, without any isnād or other reference, that the Prophet was born on Monday, the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’.1 Between Ibn Isḥāq and the birth of the Prophet lies almost two centuries, so some more proof is needed before this date is settled on.
Another extremely important early source, Ibn Saʿd (d. 230 AH) in his Ṭabaqāt,2 mentions the opinion of a few early authorities regarding the date of his birth. In order, they are:
1) Monday, 10th of Rabīʿ al-Awwal, the ‘Year of the Elephant’.
2) Monday, 2nd of Rabīʿ al-Awwal.
3) Monday, no precise date.
4) The ‘Year of the Elephant’, no precise date.
It is interesting to note that Ibn Saʿd, one of the most respected historians of early Islam, does not even list the date of the 12th of Rabīʿ al-Awwal as a possible candidate. Of course the last two opinions are correct and do not clash with any specific date, but by quoting earlier authorities who only gave this information, it can be noted that the precise birth date of the Prophet salla Allahu alayhi wa sallam was not known to them, hence they only gave the information they knew.
Ibn Kathīr (d. 774), the famous medieval historian, also lists many opinions in his monumental al-Bidāya wa-l-nihāyah regarding the birth-date of the Prophet salla Allahu alayhi wa sallam.3 He states that the majority of scholars believed that the Prophet salla Allahu alayhi wa sallam was born in the month of Rabīʿ al-Awwal, but differed regarding the precise day of the month. Some of these opinions are:
1. 2nd Rabīʿ al-Awwal. This was the preferred opinion of Abū Maʿshar al-Sindī (d. 171 AH), one of the earliest scholars of sīra, and of the famous Māliki jurist and scholar, Ibn ʿAbd al-Barr (d. 463). It was also listed by al-Wāqidī (d. 207 AH) as a possible opinion. [Al-Wāqidī is one of the most reputable early historians of Islam, despite his weakness as a narrator of ḥadīth].
2. 8th of Rabīʿ al-Awwal. This was the opinion of the Andalusian scholar Ibn Ḥazm (d. 456 AH), and many of the early scholars. Imām Mālik (d. 179 AH) reported this opinion from al-Dhuhrī (d. 128 AH) and Muḥammad b. Jubayr b. Muṭʿim (a famous Successor), amongst others. Ibn ʿAbd al-Barr, while subscribing to the first opinion, said that this opinion was the opinion of most historians. Ibn Diḥya (d. ~ 610 AH), one of the first to write a treatise on the birth of the Prophet salla Allahu alayhi wa sallam, also considered this date to be the strongest opinion.
3. 10th of Rabīʿ al-Awwal. This has been reported by Ibn ʿAsākir (d. 571 AH) from Abū Jaʿfar al-Bāqir (d. 114 AH), a descendant of the Prophet salla Allahu alayhi wa sallam and an alleged imam of the Shiʾites. It is also the opinion of al-Shaʿbī (d. 100 AH), a famous scholar and student of the Companions, and al-Wāqidī (d. 207 AH) himself.
4. 12th of Rabīʿ al-Awwal. This is the opinion of Ibn Isḥāq (d. 150), who reported it without any reference. In other sources, it is reported as the opinion of Jābir and Ibn ʿAbbās, but there is no isnād found in any primary source book to them. Ibn Kathīr writes, “…and this is the most common opinion on the matter, and Allah knows best.” I could not find this opinion attributed to any other authorities of the first few generations of Islam.
5. 17th of Rabīʿ al-Awwal. This was the opinion of some Shiʾite scholars, and is rejected by most Sunnī authorities.
6. 22nd of Rabīʿ al-Awwal. This opinion has also been attributed to Ibn Ḥazm.
7. In the month of Ramaḍān, without a specific date, in the ‘Year of the Elephant’. This was the opinion of the famous early historian al-Zubayr b. al-Bakkār (d. 256), who wrote the first and most authoritative history of Mecca, and some early authorities agreed with him.
8. 12th of Ramaḍān, in the ‘Year of the Elephant’. This opinion was reported by Ibn ʿAsākir as being held by some early authorities.
These are the most predominant opinion regarding the date of the Prophet’s salla Allahu alayhi wa sallam birth. However, this is by no means comprehensive – for example, a modern researcher has concluded that the 9th of Rabīʿ al-Awwal is the strongest candidate for the exact date, whereas a few earlier authorities even disputed the very year, claiming that it was ten, or twenty-three, or forty years after the ‘Year of the Elephant’.4
Why is the opinion of the 12th of Rabi al-Awwal so popular?
As can be seen, there are numerous opinions regarding the precise date of the birth of the Prophet some of which differ about the month, and others even the year. However, an overwhelming majority of historians and scholars agreed that he was born on a Monday, in Rabīʿ al-Awwal, in the ‘Year of the Elephant’, which corresponds to 570 (or 571) C.E.
Within the month of Rabīʿ al-Awwal, more than half a dozen opinions exist. Out of all of these dates, the two dates of the 8th and the 10th were in fact more popular opinions in the first five centuries of Islam, and in particular the former opinion was given greater credence. Why, then, is the date of the 12th of Rabīʿ al-Awwal considered the most popular in our times, so much so that most people are unaware of alternate opinions? This question is all the more compelling in light of the fact that Ibn Isḥāq narrates this opinion without any reference. This can be explained, and Allah knows best, by two factors.
Firstly, the popularity of Ibn Isḥāq himself. His book of sīra is a primary source of information regarding the biography of the Prophet . Since his bookis a standard reference for all later writings, many scholars simply copied and pasted his opinion, disregarding the other opinions (some of which were given more weight by earlier authorities).
Secondly – and this perhaps is a stronger factor – the first time that a group of people decided to take the birthday of the Prophet salla Allahu alayhi wa sallam as a public day of celebration (i.e., the inception of the celebration of the mawlid) , it so happened that they chose this opinion (viz., the 12th of Rabī al-Awwal). Hence, when the practice of the mawlid spread, so did this date. This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion.
The exact birth-date of the Prophet salla Allahu alayhi wa sallam has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The 12th of Rabīʿ al-Awwal is a strong candidate for being the exact birth date of the Prophet salla Allahu alayhi wa sallam, but the 2nd, 8th and 10th are also viable and well-respected positions, with the 8th being the weightiest.
As to who was the first to celebrate the mawlid, and how it spread in Muslim lands, that shall form Part II of this article, insha Allah.