Who Officially Recognized the 13th of Rajab?

By Shaykh Rasul Jafariyan¹

As we know, there are differing opinions regarding the birth and death dates of some of the Infallibles (a). The reasons for these discrepancies require discussion in their appropriate context.

In this regard, the widespread acceptance of a specific date or the formalization of a date by a government—often based on its popularity—can establish a particular date as official, sidelining other possibilities. However, the possibility for historical and scholarly debate about other dates remains, and those alternatives may, in fact, be correct.

Here, a fascinating account is shared by the late Sayyid Abdul-Hussein Khatoonabadi, a writer from the Safavid era, concerning an event during the reign of Shah Sultan Hussein. This account reveals the Shah’s dissatisfaction with the disagreements surrounding the birth date of Imam Ali (a). The Shah wished for a specific day to be officially recognized as the birth date and declared as a formal celebration.

To achieve this, the Shah convened the scholars of Isfahan, effectively forming a scholarly assembly. At the Shah’s command, it was decided that each scholar would write their opinion, based on sources and evidence they deemed credible, on paper.

This task was carried out, and in the end, the majority of the scholars and intellectuals present accepted the 13th of Rajab as the date. The Shah respected the consensus and officially declared the 13th of Rajab as the birth date of Imam Ali (a). This official endorsement caused the 13th of Rajab to stand out as the recognized day of celebration.

Before presenting Khatoonabadi’s text, it is worth briefly mentioning the various opinions regarding Imam Ali’s birth date:

1. The widely accepted view is that his birth occurred on the 13th of Rajab in the 30th year of the Year of the Elephant. Shaykh Mufid in al-Irshad, Sayyid Radhi in Khasa’is Amir al-Mu’minin, and Shaykh Tusi in Tahdhib and Misbah al-Mutahajjid (quoting Ibn Ayyash) have all reported this date.

2. A narration from Safwan al-Jammal, quoting Imam Sadiq (a), places the birth on the 7th of Sha’ban.

3. Shaykh Mufid in Masar al-Shi’a suggests the 23rd of Sha’ban as the date.

4. Al-Mas’udi in Ithbat al-Wasiyyah states that Imam Ali’s birth occurred on the 15th of Ramadan.

Below is the text by Khatoonabadi regarding Shah Sultan Hussein’s action in formalizing the celebration of the 13th of Rajab, which was subsequently recognized by Shi’ite kings and rulers, who held public ceremonies on this day.

Significant Note

Another notable event was the renewal of the celebration of the birth of the Master of Successors.

The king [Shah Sultan Hussein] investigated the date of the birth of the Commander of the Faithful, Ali (a), with the scholars.

Since differing views were mentioned, Sheikh al-Islam Amir Muhammad Saleh Khatoonabadi believed the date to be the 7th of Sha’ban based on a narration.

However, there was no known proponent supporting this view.

The distinguished scholar Aqa Jamal and the eminent scholar Amir Muhammad Baqir Madras [Khatoonabadi] both believed that the 13th of Rajab was the date of his blessed birth.

The king ordered the Eshik-aqasi-bashi² to gather all the prominent scholars, teachers, and mid-level scholars at the house of Mirza Baqir Sadr Khasa. After scholarly debates, Aqa Jamal and Mir Muhammad Baqir—may God protect them both—and approximately eighty others preferred the 13th of Rajab as the birth date of the Imam.

Sheikh al-Islam, his son Mir Muhammad Hussein, and his son-in-law Mulla Abdul Karim thought the birth date was the 7th of Sha’ban.

Everyone wrote their opinions, and the final resolution was presented to His Majesty. This assembly was held on Saturday, the 11th of Rajab, and the noble king accepted the majority opinion, designating the 13th as the celebration day. The traditional drums were beaten throughout the night until morning, as in other celebrations, and a formal session was held that day.

1. Source
2. This was a title held by two officials in the central administration of Safavid Iran, the eshik-aqasi-bashi-e divan and the eshik-aqasi-bashi-e haram